4 Sunday of Orthodoxy

There are also other wars which the Christian wages, the struggles of different lusts, and the conflicts of the will; and domestic foes are far more dangerous than foreign.

But before all this, they will lay their hands on you, and persecute you, delivering you up to the synagogues and prisons, dragging you before kings and governors for my name's sake. This indeed had been either the sole or the greatest cause of ruin for the Jewish nation, because after the occasion of the Lord Savior, they likewise harassed his preachers and confessors with impious cruelty.

But before all these things they shall lay their hands upon you, etc. After he described the persecution of the Church in common with respect to all, here he specially describes it in the person of the perfect. Moreover there is described here a twofold persecution against the Apostles and apostolic men: first public, then private, at the passage: But you shall be betrayed by parents, etc.

Concerning the public persecution of holy men, namely the Apostles and their imitators, to be explained, three things are introduced, namely the struggle of persecution, the cause of persecution, and the manifest victory of the afflicted.

First therefore, as regards the struggle of persecution, he says: But before all these things they shall lay their hands upon you. Before, namely the final tribulation, in which all shall be afflicted, there precedes the persecution of the impious stirred up against perfect men. In which persecution indeed, on the part of the impious there will be violence: therefore he says: They shall lay hands upon you: Acts chapter five: "Rising up, the high priest and all who were with him, which is the sect of the Sadducees, were filled with zeal and laid hands on the Apostles and put them in public custody."

There will also be injury together with violence: and therefore he adds: And they shall persecute you, delivering you into synagogues and prisons: Acts chapter six: "They stirred up the people and the elders and the scribes, and running together they seized Stephen and brought him before the council."

There will also be with this a feigned justice: on account of which he adds: Dragging you before kings and governors on account of my name, as if it were wicked to preach the Crucified One; Acts chapter five: "When they had brought the Apostles, they set them before the council. And the high priest asked them, saying: We strictly commanded you not to teach in this name; and behold, you have filled Jerusalem with your teaching and you wish to bring upon us the blood of this man"; and Acts chapter seventeen: "The Jews, being zealous and taking certain wicked men from the common people, and having formed a mob, stirred up the city and dragged Jason and certain brethren before the rulers of the city, crying out: These are they who have turned the world upside down and have come here. And all these act contrary to the decrees of Caesar, saying that there is another king, Jesus." Moreover this persecution raged against the Apostles and their followers as well, from the adversaries of the name of Christ; Second Timothy chapter three: "But you have followed my teaching, conduct, purpose, faith, persecutions, sufferings, such as befell me at Antioch, at Iconium, at Lystra." "And from all of them the Lord delivered me. And all who wish to live piously in Christ Jesus shall suffer persecution." Whence Augustine in the sermon on the Holy Innocents: "In the Holy Scriptures, we recognize that good and just men have always endured the persecution of the wicked," because, as Gregory says, "He refuses to be Abel whom the malice of Cain does not exercise."

Jesus gives them clear and evident signs of the time when the consummation of the world draws near. He says that there will be wars, turmoil, famines and epidemics everywhere. There will be terrors from heaven and great signs. As another Evangelist says, "All the stars shall fall, and the heaven be rolled up like a scroll, and its powers will be shaken."In the middle of this, the Savior places what refers to the capture of Jerusalem. He mixes the accounts together in both parts of the narrative. Before all these things, he says, "They will lay their hands on you and persecute you, delivering you up to synagogues and to prisons and bringing you before kings and rulers for my name's sake. This will be a witness to you." Before the times of consummation, the land of the Jews was taken captive, and the Roman armies overran it. They burned the temple, overthrew their national government, and stopped the means for legal worship. They no longer had sacrifices, now that the temple was destroyed. The country of the Jews together with Jerusalem itself was totally laid waste. Before these things happened, they persecuted the blessed disciples. They imprisoned them and had a part in unendurable trials. They brought the disciples before judges and sent them to kings. Paul was sent to Rome to Caesar.… Christ promises, however, that he will deliver them certainly and completely. He says that a hair of your head will not perish.

Or He says this, because before that Jerusalem should be taken by the Romans, the disciples, having suffered persecution from the Jews, were imprisoned and brought before rulers; Paul was sent to Rome to Cæsar, and stood before Festus and Agrippa.

But because all these things come not from the injustice of the one striking but from the merit of the world that suffers, the deeds of wicked men are set forth first when it is said: "But before all these things they will lay their hands upon you and persecute you, and deliver you to synagogues, leading you before kings and governors for my name's sake." As if he were saying openly: First the hearts of men are disturbed, and afterward the elements, so that when the order of things is thrown into confusion, it may be shown from what retribution this comes. For although the end of the world depends on its own order, it is made known that it finds certain more perverse people who may worthily be crushed by its ruins.

(Hom. 35. in Evang.) Because the things which have been prophesied of arise not from the injustice of the inflictor of them, but from the deserts of the world which suffers them, the deeds or wicked men are foretold; as it is said, But before all these things, they shall lay their hands upon you: as if He says, First the hearts of men, afterwards the elements, shall be disturbed, that when the order of things is thrown into confusion, it may be plain from what retribution it arises. For although the end of the world depends upon its own appointed course, yet finding some more corrupt than others who shall rightly be overwhelmed in its fall, our Lord makes them known.

And therefore in this passage He forbids men "to meditate before what they answer" when brought before tribunals, even as once He suggested to Balaam the message which he had not thought of, nay, contrary to what he had thought; and promised "a mouth" to Moses, when he pleaded in excuse the slowness of his speech, and that wisdom which, by Isaiah, He showed to be irresistible: "One shall say, I am the Lord's, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of lsrµl.

"Before... all these things" that are to happen at the end of the world, or also at the captivity (for, as I said, He joins the discourse about the end with the discourse about the captivity), "they shall lay hands on you," that is, My disciples. And indeed, before the captivity of Jerusalem the apostles were driven out of it, by a special providence of God, namely: so that all the horrors would fall only upon the crucifiers, while they, that is the apostles, would fill the whole world with preaching. The apostles were also brought before kings and governors: for example, Paul was brought before Festus, before Agrippa, before Caesar himself (Acts 25:6-23, 26:32).

It will happen for you as a testimony. As a testimony of whom, but of those who either bring about deaths by persecuting, or do not imitate by seeing? For the death of the just serves as assistance for the good, and as a testimony against the evil, so that the perverse may perish without excuse from where the elect take example that they might live. But, after hearing so many terrors, the hearts of the weak might be troubled, and thus consolation is added when it is immediately said:

Second, as to the cause of persecution, he adds: But it shall happen to you for a testimony, of divine love: Hebrews 12: "For whom the Lord loves, he chastises; and he scourges every son whom he receives. Persevere under discipline. God offers himself to you as to sons. For what son is there whom the father does not correct? But if you are without discipline, of which all have been made partakers, then you are illegitimate and not sons"; Judith 8: "You ought to remember how our father Abraham, being tempted and proved through many tribulations, was made the friend of God."

It shall happen also for a testimony of one's own virtue. On account of which, Genesis 27: "Come here, that I may touch you, my son, and prove whether you are my son or not." Whence also in Job 2, Satan said to the Lord: "Put forth your hand and touch his bone and his flesh, and then you will see that he blesses you to your face. And the Lord said to Satan: Behold, he is in your hand. So Satan went forth from the presence of the Lord and struck Job with a most grievous sore"; and Romans 5: "Tribulation works patience, and patience probation, and probation hope."

It shall happen also for a testimony of the damnation of others. Whence the Gloss: "The death of the just is an aid to the good, a testimony against the wicked, so that the perverse may perish without excuse from that very thing whence the elect take an example in order to live." Whence Wisdom 4: "The just man who is dead condemns the living wicked, and youth more quickly completed condemns the long life of the unjust"; and therefore 1 Peter 4: "For it is time that judgment should begin at the house of God. But if first at us, what shall be the end of those who do not believe the Gospel of God?" - It shall happen also for a testimony of the truth preached: for martyr means witness, and martyrdom is a testimony of the truth: Apocalypse 6: "I saw under the altar the souls of those slain for the word of God and for the testimony which they held." And these testimonies of the holy Martyrs make the Christian faith credible: the Psalm: "Your testimonies are made exceedingly credible," on account of the death of those who preach. Whence also Acts 10: "He commanded us to preach to the people and to testify that it is he who was appointed by God as judge of the living and the dead."

It follows, And it shall turn to you for a testimony. In the Greek it is εἰς μαρτύριον, that is, for the glory of martyrdom.

"But these things will happen to you for a testimony." For a testimony, clearly, of whom, unless of those who either inflict death by persecuting or who see and do not imitate? For the death of the just is a help to the good and a testimony against the wicked, so that the perverse may perish without excuse from the very thing whence the elect take an example that they may live.

(Hom. 35. in Evang.) Or, for a testimony, that is, against those who by persecuting you bring death upon themselves, or living do not imitate you, or themselves becoming hardened perish without excuse, from whom the elect take example that they may live. But as hearing so many terrible things the hearts of men may be troubled, He therefore adds for their consolation, Settle it therefore in your hearts, &c.

The apostles were also brought before kings and governors: for example, Paul was brought before Festus, before Agrippa, before Caesar himself (Acts 25:6-23, 26:32). And this turned into the glory of testimony for them.

Therefore, set in your hearts not to meditate beforehand what you shall answer. For I will give you a mouth and wisdom, which all your adversaries shall not be able to resist or contradict. As if openly saying to his weakening members: Do not be terrified, do not fear. You go to battle, but I fight. You utter words, but I am the one who speaks.

Third, as to the victory of those who are afflicted, he adds: Settle it therefore in your hearts not to premeditate how you shall respond, by your own inquiry, because, 2 Corinthians 3, "not that we are sufficient to think anything of ourselves as from ourselves, but our sufficiency is from God"; the Psalm: "The Lord knows the thoughts of men, that they are vain."

For that it is His doing that we conquer, and that we attain by the subduing of the adversary to the palm of the greatest contest, the Lord declares and teaches in His Gospel, saying, "But when they deliver you up, take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you." And again: "Settle it therefore in your hearts, not to meditate before what ye shall answer; for I will give you a month and wisdom, which your adversaries shall not be able to resist." In which, indeed, is both the great confidence of believers, and the gravest fault of the faithless, that they do not trust Him who promises to give His help to those who confess Him, and do not on the other hand fear Him who threatens eternal punishment to those who deny Him.

That injuries and penalties of persecutions are not to be feared by us, because greater is the Lord to protect than the devil to assault. John, in his epistle, proves this, saying: "Greater is He who is in you than he that is in the world." Also in the cxviith Psalm: "I will not fear what man can do unto me; the Lord is my helper." And again: "These in chariots, and those in horses; bat we will glory in the name of the Lord our God. They themselves are bound, and they have fallen; but we have risen up, and stand upright." And even more strongly the Holy Spirit, teaching and showing that the army of the devil is not to be feared, and that, if the foe should declare war against us, our hope consists rather in that war itself; and that by that conflict the righteous attain to the reward of the divine abode and eternal salvation,-lays down in the twenty-sixth Psalm, and says: "Though an host should be arrayed against me, my heart shall not fear; though war should rise up against me, in that will I put my hope. One hope have I sought of the Lord, this will I require; that I may dwell in the house of the Lord all the days of my life." Also in Exodus, the Holy Scripture declares that we are rather multiplied and increased by afflictions, saying: "And the more they afflicted them, so much the more they became greater, and waxed stronger." And in the Apocalypse, divine protection is promised to our sufferings. "Fear nothing of these things," it says, "which thou shalt suffer." Nor does any one else promise to us security and protection, than He who also speaks by Isaiah the prophet, saying: "Fear not; for I have redeemed thee, and called thee by thy name: thou art mine. And if thou passest through the water, I am with thee, and the rivers shall not overflow thee. And if thou passest through the fire, thou shalt not be burned, and the flame shall not burn thee; for I, the Lord thy God, the Holy One of Israel, am He who maketh thee safe." Who also promises in the Gospel that divine help shall not be wanting to God's servants in persecutions, saying: "But when they shall deliver you up, take no thought how or what ye shall speak. For it shall be given you in that hour what ye shall speak. For it is not ye who speak, but the Spirit of your Father who speaketh in you." And again: "Settle it in your hearts not to meditate before how to answer. For I will give you a mouth and wisdom, which your adversaries shall not be able to resist." As in Exodus God speaks to Moses when he delayed and trembled to go to the people, saying: "Who hath given a mouth to man? and who hath made the stammerer? and who the deaf man? and who the seeing, and the blind man? Have not I, the Lord God? And now go, and I will open thy mouth, and will instruct thee what thou shall say." Nor is it difficult for God to open the mouth of a man devoted to Himself, and to inspire constancy and confidence in speech to His confessor; since in the book of Numbers He made even a she-ass to speak against the prophet Balaam. Wherefore in persecutions let no one think what danger the devil is bringing in, but let him indeed consider what help God affords; nor let human mischief overpower the mind, but let divine protection strengthen the faith; since every one, according to the Lord's promises and the deservings of his faith, receives so much from God's help as he thinks that he receives. Nor is there anything which the Almighty is not able to grant, unless the failing faith. of the receiver be deficient and give way.

But upon hearing so many terrors, the hearts of the weak could be disturbed, and therefore consolation is added when it is immediately subjoined: "Settle it therefore in your hearts not to premeditate how you will answer." As if He openly says to His weakening members: Do not be terrified, do not be afraid; you approach the contest, but I fight; you utter the words, but I am the one who speaks.

Since they were simple and unlearned men, lest they be troubled that wise men would demand an account from them, He says that they should not be concerned about this at all.

For because they were foolish and inexperienced, the Lord tells them this, that they might not be confounded when about to give account to the wise.

Now in one place Christ speaks in His disciples, as here; in another, the Father; (Mat. 16:17) in another the Spirit of the Father speaketh. (Mat. 10:20.) These do not differ but agree together, In that one speaketh, three speak, for the voice of the Trinity is one.

For I will give you a mouth and wisdom, through internal inspiration: Matthew 10: "For it is not you who speak, but the Spirit of your Father who speaks in you." Now this Spirit of the Lord gives wisdom and gives eloquence: wisdom in the heart, according to that passage in John 16: "When that Spirit of truth comes, he will teach you all truth"; therefore Job 32: "There is a spirit in men, and the inspiration of the Almighty gives understanding." And the reason for this is given in 1 Corinthians 2: because "the Spirit searches all things, even the deep things of God. For what man knows the things of a man, except the spirit of the man which is in him? So also the things of God no one has known except the Spirit of God." And therefore Wisdom 9: "Who will know your meaning, unless you give wisdom and send your Holy Spirit from on high?" — He likewise gives eloquence in speech through wisdom; whence Wisdom 10: "Wisdom opened the mouth of the mute and made the tongues of infants eloquent"; therefore Exodus 4: "Who made the mouth of man? Or who fashioned the mute and the deaf, the seeing and the blind? Go therefore, and I will be in your mouth and will teach you what to speak." And therefore Isaiah 63: "I, who speak justice and am a champion for saving."

And because "malice does not overcome wisdom," therefore he adds: whom all your adversaries will not be able to resist and contradict, through fraudulent caviling: Exodus 14: "The Lord will fight for you, and you shall be silent." No one can resist this mighty warrior; the Psalm: "You are terrible, and who shall resist you?"; and Job 9: "Who has resisted him and had peace?" No one therefore resists without being overcome by the disciples on account of the proclamation of truth, because it is said in 3 Esdras 4: "And truth endures and grows strong forever and lives for ages of ages"; and in Apocalypse 12 it is said concerning the antichrist: "They overcame him by the blood of the Lamb and by the word of their testimony, and because they did not love their lives even unto death."

But a contrary seems to be stated in Apocalypse 11: "I will give to my two witnesses, and they will prophesy for one thousand two hundred and sixty days, clothed in sackcloth"; and afterwards: "When they have finished their testimony, the beast that ascends from the abyss will make war against them and will overcome them."

But this is not contrary, because, although truth may be cast down for a time, it must nevertheless rise again. Whence in the same place: "After three and a half days the spirit of life from God entered into them. And they stood upon their feet, and great fear fell upon those who saw them." "And in that hour there was a great earthquake, and a tenth part of the city fell."

But upon hearing so many terrors, the hearts of the weak could be disturbed, and therefore consolation is added when it is immediately subjoined: "Settle it therefore in your hearts not to premeditate how you will answer. For I will give you a mouth and wisdom, which all your adversaries will not be able to resist or contradict." As if He openly says to His weakening members: Do not be terrified, do not be afraid; you approach the contest, but I fight; you utter the words, but I am the one who speaks.

(Hom. 35. in Evang.) As if the Lord said to His disciples, "Be not afraid, go forward to the battle, it is I that fight; you utter the words, I am He that speaketh."

For you will receive from Me both wisdom and eloquence, so that all who oppose you, even if they unite together, will not be able to withstand you either in wisdom, that is, the power of thought, or in eloquence and unerring speech. Often someone is skilled in forming arguments and resourceful in thought, but is quickly flustered by noise, and because of this mixes everything up when speaking before the people. But to them, that is the apostles, grace was given in both respects. Therefore the priests were also amazed at the extraordinary wisdom of Peter and John, knowing that they had previously been simple men (Acts 4:13). And Festus said to Paul: You are out of your mind, Paul! "Much learning is driving you mad" (Acts 26:24).

And He adds the cause, For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay or resist. As if He said, Ye shall forthwith receive of me eloquence and wisdom, so that all your adversaries, were they gathered together in one, shall not be able to resist you, neither in wisdom, that is, the power of the understanding, nor in eloquence, that is, excellence of speech, for many men have often wisdom in their mind, but being easily provoked to their great disturbance, mar the whole when their time of speaking comes, But not such were the Apostles, for in both these gifts they were highly favoured.

But you will be betrayed by parents and brothers and relatives and friends, and they will put some of you to death, and you will be hated by everyone because of my name. Lesser pain is caused by evils inflicted by strangers; indeed, the torments rage more within us that we suffer from those minds of whom we had confidence because with the loss of body, the evils torment us of lost charity. But because hard things are predicted about the affliction of death, immediately consolation is added about the joy of resurrection, when it is said:

But you will be handed over by parents, etc. After he described the public persecution of the perfect, here he describes the private persecution; concerning which three things are introduced, namely domestic conflict, heavenly protection, and internal armor.

First, therefore, regarding the domestic struggle, he says: But you will be betrayed by parents and brothers and relatives and friends: and this indeed will be most harsh. It is indeed hard to be betrayed by a friend and relative, according to that verse of the Psalm: "If my enemy had cursed me, I would surely have endured it. But you, a man of one mind with me, my leader and my familiar, who together with me took sweet food," etc. It is harder to be betrayed by one's own brother: Micah 7: "They all lie in wait for blood, a man hunts his brother to death. They call the evil of their hands good." But it is most grievous to suffer at the hands of one's own parent; Zechariah 13: "His father and his mother, his parents, will pierce him through when he prophesies." And this tribulation is indeed very harsh; whence the Gloss says: "This is the torment: when someone suffers at the hands of those in whom he had confidence, because together with the harm to the body, the evils of lost charity torment him." And therefore Jeremiah 9: "Let each one guard himself from his neighbor, and let him place no trust in any brother, because every brother will utterly supplant, and every friend will walk deceitfully. And a man will mock his brother, and they will not speak the truth."

And because this hatred will be most wicked, he therefore adds: And they will put some of you to death, and you will be hated by all men on account of my name: Jeremiah 15: "Woe is me, my mother! Why did you bear me, a man of strife, a man of discord in the whole earth? They all curse me."

Now the reason for this hatred is twofold: the first is discord of wills. Therefore John 15: "If you were of the world, the world would love what was its own; but because you are not of the world, therefore the world hates you." For, as is said in James 4, "the friendship of this world is enmity with God," etc. The other reason is the perfidy of souls, according to that passage in John 16: "The hour comes when everyone who kills you will think that he is offering service to God. And these things they will do to you because they have not known the Father nor me." In this is noted the remarkable perfidy of souls, that they will persecute just men for no other cause than that they believe, love, preach, and follow the name of Christ; and therefore he says: on account of my name. And this was the cause on account of which the brothers of Joseph hated him; whence Chrysostom says: "O unspeakable madness of the wicked! It is not permitted for Joseph, it is not permitted, I say, for one who is good to go unpunished; it is not permitted for the better man to be safe among the wicked! And as though the envious were losing something or incurring the expense of some possession: so the life of the good is the detriment of the worst. The proud are jealous of the modest, the envious of the gentle, the wicked of the upright; the arrogant assail the meek with hostile rivalry. The wicked cannot bear to see the good. They do not want one better than themselves to live, lest they themselves, being degenerate, should have to endure reproaches. Why are you jealous of the innocent, O hostile brotherhood? Why do you envy the good? Why can you not endure the simple? Why do you persecute the modest! Why do you not love the upright? Why are you found guilty of innocent blood? At least let him who has been sold live in some measure, lest innocent blood stand as an accuser against you, as it once did against Cain. Preserve for yourself, preserve, O hostile brotherhood, one alive whom you may one day find appeased; preserve unharmed one whom in a time of necessity you may find a provider."

But let us consider the state of things at that time. While all men were suspected, kinsfolk were divided against one another, each differing from the other in religion; the gentile son stood up the betrayer of his believing parents, and of his believing son the unbelieving father became the determined accuser; no age was spared in the persecution of the faith; women were unprotected even by the natural weakness of their sex.

It follows: "But you will be betrayed by parents and brothers, and relatives and friends, and they will put some of you to death." Evils inflicted by strangers cause lesser pain. But those torments rage more fiercely within us which we suffer from those in whose minds we had confidence, because along with bodily harm, the evils of lost love torment us. Hence it is that the Lord says through the Psalmist concerning Judas His betrayer: "Indeed if my enemy had cursed me, I would have borne it; and if he who hated me had spoken great things against me, I would certainly have hidden myself from him. But you, a man of one mind with me, my guide and my acquaintance, who took sweet food together with me, we walked in the house of God with agreement." And again: "The man of my peace in whom I trusted, and who ate my bread, has greatly plotted treachery against me." As if He says in plain words about His betrayer: I bore his transgression all the more gravely because I perceived it from one who seemed to be mine. All the elect, therefore, because they are members of the supreme Head, also follow their Head in sufferings, so that they feel those very people as adversaries in their death from whose life they had confidence, and their reward of labor increases all the more as the gain of their virtue profits from another's loss of love.

(Hom. 35. in Evang.) We are the more galled by the persecutions we suffer from those of whose dispositions we made sure, because together with the bodily pain, we are tormented by the bitter pangs of lost affection.

Now, what plea is wiser and more irresistible than the simple and open" confession made in a martyr's cause, who "prevails with God"-which is what "Israel" means? Now, one cannot wonder that He forbade "premeditation," who actually Himself received from the Father the ability of uttering words in season: "The Lord hath given to me the tongue of the learned, that I should know how to speak a word in season (to him that is weary); " except that Marcion introduces to us a Christ who is not subject to the Father. That persecutions from one's nearest friends are predicted, and calumny out of hatred to His name, I need not again refer to.

Having said this and diminished their fear of being unlearned, the Lord brings up yet another circumstance, both necessary and capable of shaking their souls, namely: that they will be betrayed by friends and relatives. He foretells this circumstance so that, should it happen suddenly, it would not confound them.

Having in what has gone before dispelled the fear of inexperience, He goes on to warn them of another very certain event, which might agitate their minds, lest falling suddenly upon them, it should dismay them; for it follows, And ye shall be betrayed both by parents, and brethren, and kinsfolk, and some of you shall they cause to be put to death.

That it was before predicted, concerning the hatred of the Name, In the Gospel according to Luke: "And ye shall be hated of all men for my name's sake." Also according to John: "If the world hate you, know ye that it first hated me. If ye were of the world, the world would love what would be its own: but because ye are not of the world, and I have chosen you out of the world, therefore the world hateth you. Remember the word which I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you." Also in Baruch: "For the time shall come, and ye shall seek me, both ye and those who shall be after you, to hear the word of wisdom and of understanding; and ye shall not find me. But the nations shall desire to see the wise man, and it shall not happen to them; not because the wisdom of this world shall be wanting, or shall fail to the earth; but neither shall the word of the law be wanting to the world. For wisdom shall be in a few who watch, and are silent and quiet, and who hold converse with one another; because some shall dread them, and shall fear them as evil. But some do not believe the word of the law of the Highest. But some who are amazed in their countenance will not believe; and they also who contradict will believe, and will be contrary to and hindering the spirit of truth. Moreover, others will be wise to the spirit of error, and declaring the edicts, as if of the Highest and the Strong One. Moreover, others are possessors of faith. Others are mighty and strong in the faith of the Highest, and hateful to the stranger."

"And you shall be hated by all men for my name's sake." All the elect, therefore, because they are members of the supreme Head, also follow their Head in sufferings, so that they feel those very people as adversaries in their death from whose life they had confidence, and their reward of labor increases all the more as the gain of their virtue profits from another's loss of love.

For it strikes the soul powerfully, as David also says: "For it is not an enemy who reproaches me, – that I could bear; ...but you, who were to me as myself" (Ps. 55:13-14); and again: "who ate my bread, has lifted up his heel against me" (Ps. 41:9).

To all this He adds the hatred which they shall meet with from all men.

For the Almighty God Himself will raise us up through our Lord Jesus Christ, according to His infallible promise, and grant us a resurrection with all those that have slept from the beginning of the world; and we shall then be such as we now are in our present form, without any defect or corruption. For we shall rise incorruptible: whether we die at sea, or are scattered on the earth, or are torn to pieces by wild beasts and birds, He will raise us by His own power; for the whole world is held together by the hand of God. Now He says: "An hair of your head shall not perish." Wherefore He exhorts us, saying: "In your patience possess ye your souls."

Death comes to either the soul or the body. The soul cannot die, and yet it can die. It cannot die, because its consciousness is never lost. It can die, if it loses God. You see, just as the soul itself is the life of the body, so in the same way God is the life of the soul. As the body dies when the soul that is its life abandons it, in the same way when God abandons the soul, it dies. To make sure, however, that God does not abandon the soul, it must always have enough faith not to fear death for God's sake. Then God does not abandon it, and it does not die.It remains that the death that is feared is feared for the body. Even on this point, the Lord Christ reassured his martyrs. After all, how could they be unsure of the integrity of their bodies, when they had been reassured about the number of their hairs? "He said that your hairs have all been counted." In another place he says even more plainly, "For I tell you, that not a hair of your head shall perish." Truth speaks. Does weakness hesitate?

We should have no doubt that our mortal flesh also will rise again at the end of the world.… This is the Christian faith. This is the Catholic faith. This is the apostolic faith. Believe Christ when he says, "Not a hair of your head shall perish." Putting aside all unbelief, consider how valuable you are. How can our Redeemer despise any person when he cannot despise a hair of that person's head? How are we going to doubt that he intends to give eternal life to our soul and body? He took on a soul and body in which to die for us, which he laid down for us when he died and which he took up again that we might not fear death.

And not a hair of your head will perish. We know that flesh cut feels pain, hair cut does not feel pain. Therefore, he says to his martyrs: Not a hair of your head will perish, evidently saying openly: Why do you fear lest what is cut and feels pain will perish, when even that in you which is cut and feels no pain cannot perish? In another sense: Not a hair of the head of the disciples of the Lord will perish, because not only the strong deeds or words of saints, of which it is said: The Lord preserves all their bones (Psalm 33), but also the volatile (so to speak) and most delicate surface of the thoughts of the faithful, which emerges from the hidden root of the heart, as hair from the brain, will be preserved with due reward by the just judge. Hence rightly the Prophet, to show how much the merits of even good thoughts are accepted by the Lord, says: And the leftovers of thoughts will feast for you (Psalm 76). Hence the Nazarenes in the law, during the time of consecration, are commanded to nurture their hair, and it is said that a razor did not come upon the head of Samuel. Conversely, the captive woman in order to marry an Israelite man, cleansed from leprosy to be worthy to communicate with the Church, is commanded to shave all the hair of her body, because evidently every thought of the wise, which is good, pleasing, and perfect, is saved forever, and its reward is with the Lord. But the thought of the foolish and wicked, as an unworthy root before the sight of God, must be cut off through repentance.

Or else, There shall not perish a hair of the head of our Lord's Apostles, because not only the noble deeds and words of the Saints, but even the slightest thought shall meet with its deserving reward.

Secondly, with regard to heavenly protection, he adds: And a hair of your head shall not perish: which is expounded in three ways: first indeed, because divine providence exercises care over all things and allows nothing to perish: above in chapter 12: "Are not five sparrows sold for two farthings, and not one of them is forgotten before God? But even the hairs of your head are all numbered. Fear not therefore; you are of more value than many sparrows."

Secondly, because divine power will allow no particle to perish; whence Augustine in the Enchiridion: "The earthly matter from which the flesh of mortal creatures is made does not perish before God; but into whatever dust or ash it may be dissolved, into whatever vapors or breezes it may disperse, into whatever substance of other bodies or even into the very elements it may be turned, into the food of whatever animals, even of men, it may pass and be changed into flesh, it returns in a moment of time to that soul which first animated it, so that a man might come into being, grow, and live."

Third, because in all these tribulations they do not incur even the slightest injury; as a figure of which, Daniel 3: "Shadrach, Meshach, and Abednego came forth from the midst of the fire. And the satraps gazed upon those men, because the fire had had no power over their bodies, and not a hair of their head had been singed, and the smell of fire had not passed through them." And therefore it is said in 1 Peter 3: "And who is there that can harm you, if you are zealous for what is good?" And in this the wondrous protection of God over the just is made manifest; whence Chrysostom says: "Wondrous is the power of Christ and the fortitude of the Apostles. By the Gentiles they were hated as Jews, by Caesar they were cast out as seditious, by the Jews they were stoned as enemies of the Law. Against the Apostles all waged war: prince, leader, commoner, and populace. Infinite thousands of Jews the Romans then captured, yet twelve unarmed men they did not overcome."

But because the things foretold concerning the affliction of death are harsh, consolation is immediately added concerning the joy of the resurrection, when it is said: "Not a hair of your head shall perish." We know, brothers, that flesh when cut feels pain, but hair when cut does not feel pain. Therefore He says to His martyrs: "Not a hair of your head shall perish," clearly saying: Why do you fear that what feels pain when cut may perish, when even that which does not feel pain when cut cannot perish in you?

(Hom. 35. in Evang.) But because of the hard things foretold concerning the affliction of death, there immediately follows a consolation, concerning the joy of the resurrection, when it is said, But there shall not an hair of your head perish. As though He said to the martyrs, Why fear ye for the perishing of that which when cut, pains, when that can not perish in you, which when cut gives no pain?

These things, then, being to come to pass, beloved, and the one week being divided into two parts, and the abomination of desolation being manifested then, and the two prophets and forerunners of the Lord having finished their course, and the whole world finally approaching the consummation, what remains but the coming of our Lord and Saviour Jesus Christ from heaven, for whom we have looked in hope? who shall bring the conflagration and just judgment upon all who have refused to believe on Him. For the Lord says, "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." "And there shall not a hair of your head perish." "For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be. For wheresoever the carcase is, there will the eagles be gathered together." Now the fall took place in paradise; for Adam fell there. And He says again, "Then shall the Son of man send His angels, and they shall gather together His elect from the four winds of heaven." And David also, in announcing prophetically the judgment and coming of the Lord, says, "His going forth is from the end of the heaven, and His circuit unto the end of the heaven: and there is no one hid from the heat thereof." By the heat he means the conflagration. And Esaias speaks thus: "Come, my people, enter thou into thy chamber, (and) shut thy door: hide thyself as it were for a little moment, until the indignation of the Lord be overpast." And Paul in like manner: "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth of God in unrighteousness."

Having said this and that they will be hated and some of them will be put to death, He adds the greatest consolation: "not a hair of your head shall perish." You, He says, will be saved, and not the slightest part of you shall perish, even though to many it will seem that it has perished; only one must endure.

And in your patience you shall possess your souls. Therefore, the possession of the soul is placed in the virtue of patience, because patience is the root and guardian of all virtues. Through patience indeed we possess our souls, because while we learn to master ourselves, we begin to possess that very thing which we are. For we are wondrously created, so that reason possesses the soul, and the soul possesses the body. But the right of the soul is repelled from the possession of the body if the soul is not first possessed by reason. Therefore, the Lord showed that patience is the guardian of our condition, who taught us to possess ourselves in it. But true patience is to endure others' evils with equanimity, and to be moved by no pain against the one who inflicts them. For he who bears the evils of his neighbor in such a way that he remains silently sad, and seeks a time for just retribution, does not exhibit patience, but feigns it.

In the second place, I cleave to myself in God. But I cleave to my soul when I possess it: for if a thing passes to the possession of another, I do not have its fruit. Now, I possess my soul when I can face adversity with patience. "By your patience you will win your souls." But the patient toleration of adversity must not be casual, nor result from mere chance: it must come from an inner vision of mercy. And that consists in looking forward to mercy. Thirdly, it consists in forgiving the trespasser for his offense. And these three result from patience, longanimity and goodness. Patience consists in tolerating adversity; longanimity, in expecting the reward that will come from all tribulations; and goodness, in forgiving generously.

Third, as to the internal armor, he adds: In your patience you shall possess your souls, that is, you shall defend them as by a perfect armor; Proverbs 15: "He who acquiesces to reproofs is possessor of the heart"; and this through patience. For a person is called the possessor of that thing over which he has full dominion; and patience makes one master of oneself, according to that saying in Proverbs 16: "The patient man is better than the strong man, and he who rules his spirit than the conqueror of cities." And therefore Gregory says: "Patience is the root and guardian of the virtues, and by it we possess the souls which possess the body."

And this is manifestly apparent if one considers what patience is. For patience rectifies the rational power, tempers the irascible, moderates the concupiscible, and perfects outward action. The rational power, I say, it illuminates and rectifies; whence Proverbs 14: "He who is patient is governed by much wisdom"; and Proverbs 19: "The learning of a man is known by his patience." It tempers the irascible and the concupiscible; on account of which Gregory says: "True patience exists when one loves the person one bears with. For to tolerate and to hate is not virtue but a veil for fury." It also perfects outward action, according to that saying in James 1: "Patience has a perfect work, that you may be perfect and entire," etc.; and Hebrews 10: "Patience is necessary for you, so that, doing the will of God, you may receive the promise." Moreover, this patience causes the reward to be obtained, while it preserves and multiplies the merits of sufferings. Whence Jerome says: "Patience is exercised when from our neighbor we endure persecutions, losses, and insults; from the adversary, temptations; from the Lord, scourges. Without the sword we can be martyrs, if we preserve patience in our soul."

"In your patience you shall possess your souls." The possession of the soul is placed in the virtue of patience because patience is the root and guardian of all virtues. Through patience we truly possess our souls, because while we learn to master ourselves, we begin to possess that very thing which we are.

Patience, however, is to endure the evils of others with equanimity, and to feel no sting of resentment even against the one who inflicts the evils. For whoever bears the evils of a neighbor in such a way that he nevertheless grieves silently and seeks an opportunity for fitting retribution does not display patience but merely shows it outwardly. For it is written: "Love is patient, love is kind." It is patient so as to bear the evils of others, and kind so as to love even those whom it bears. Hence Truth says through Himself: "Love your enemies, do good to those who hate you, pray for those who persecute and slander you." It is therefore a virtue before men to tolerate adversaries, but the virtue before God is to love them, because God accepts only that sacrifice which the flame of charity kindles before His eyes on the altar of good works.

But it should be known that very often we seem to be patient only because we cannot repay evils. But whoever does not repay evil because he is unable to, without doubt, as we said, is not patient, because patience is sought not in outward show but in the heart. Through the vice of impatience, doctrine itself, the nurse of virtues, is scattered. For it is written: "A man's learning is known through patience." Therefore, the less patient anyone is shown to be, the less learned he is shown to be. For one cannot truly impart good things by teaching if he does not know how to tolerate the evils of others with equanimity in his way of living.

For Solomon again indicates how great is the height at which the virtue of patience excels, saying: "The patient man is better than the strong man, and he who rules his spirit than he who captures cities." It is therefore a lesser victory to capture cities, because what is conquered is external. But what is conquered through patience is greater, because the mind is overcome by itself, and it subjects itself to itself, when patience prostrates it in the humility of forbearance.

But it should be known that it very often happens to patient people that at the very time when they suffer adversities or hear insults, they are struck by no grief, and they display patience in such a way that they take care also to guard the innocence of their heart. But when after a little while they recall to memory those very things they endured, they are inflamed by the fire of most vehement grief, they seek occasions for revenge, and they lose in their reconsideration, judging themselves, the meekness they had while enduring.

The cunning adversary wages war against two people: inflaming one to be the first to hurl insults, while provoking the other to return insults when injured. But since the one whom he stirred to utter insults has already emerged as his victor, he grieves more bitterly against the one whom he could not move to return injuries. Thus it happens that he rises up with all his strength against the one whom he observes to have bravely endured insults. Since he could not move him during the very hurling of injuries, he withdraws for a time from open battle, seeks an opportunity for deception in secret thought, and he who lost in public warfare burns to lay hidden ambushes. For now in a time of quiet he returns to the victor's mind and brings back to memory either losses of possessions or the darts of injuries. Greatly exaggerating everything that was inflicted upon him, he shows it to have been intolerable, and disturbs the mind of the one at rest with such fury that often a patient man, now a captive after his victory, is ashamed that he bore those things with equanimity. He grieves that he did not return insults and seeks to repay worse if the opportunity should arise. To whom, then, are such people similar, if not to those who are victorious on the battlefield through courage, but are afterwards captured within the city walls through negligence? To whom are they similar, if not to those whom a severe illness striking suddenly does not take from life, but whom a recurring fever coming lightly kills? Therefore, he truly preserves patience who both tolerates the evils of others without distress for the time being, and reflecting on these same things, rejoices that he endured such things—lest the good of patience perish in time of quiet which was guarded during disturbances.

But because we celebrate today the birthday of a martyr, my brothers, we ought by no means to consider ourselves strangers to the virtue of his patience. For if, with the Lord helping us, we strive to preserve the virtue of patience, we both live in the peace of the Church and yet hold the palm of martyrdom. For there are two kinds of martyrdom: one in the mind, another in the mind together with action. And so we can be martyrs even if we are not slain by any sword of persecutors. For to die at the hands of a persecutor is martyrdom in open deed; but to bear insults, to love one who hates us, is martyrdom in hidden thought. For that there are two kinds of martyrdom, one in hidden deed, another in public, the Truth testifies, who asks the sons of Zebedee, saying: "Can you drink the cup that I am about to drink?" When they immediately answered Him: "We can," the Lord at once replied, saying: "You shall indeed drink my cup." For what do we understand by the cup except the suffering of the Passion? Of which He says elsewhere: "Father, if it be possible, let this cup pass from me." And the sons of Zebedee, that is, James and John, did not both die through martyrdom, and yet both heard that they would drink the cup. For John did not end his life through martyrdom, yet he was a martyr, because the suffering that he did not undergo in body he preserved in mind. Therefore, by this example, we too can be martyrs without the sword, if we truly guard patience in our soul.

(Mor. 5. c. 16.) He who preserves patience in adversity, is thereby rendered proof against all affliction, and so by conquering himself, he gains the government of himself; as it follows, In your patience shall ye possess your souls. For what is it to possess your souls, but to live perfectly in all things, and sitting as it were upon the citadel of virtue to hold in subjection every motion of the mind?

(Hom. 35. in Ev.) By patience then we possess our souls, because when we are said to govern ourselves, we begin to possess that very thing which we are. But for this reason, the possession of the soul is laid in the virtue of patience, because patience is the root and guardian of all virtues. Now patience is to endure calmly the evils which are inflicted by others, and also to have no feeling of indignation against him who inflicts them.

But "by patience," says He, "ye shall yourselves be saved." Of this very patience the Psalm says, "The patient endurance of the just shall not perish for ever; " because it is said in another Psalm, "Precious (in the sight of the Lord) is the death of the just"-arising, no doubt, out of their patient endurance, so that Zechariah declares: "A crown shall be to them that endure.

For by your patience you can acquire your souls. The enemy approaches as if with the intention of taking captive, and tries to seize your souls by bringing calamities upon you; but instead of silver, give patience, and by this ransom you will acquire your souls and suffer no harm in them. Pay attention to the expression: "some of you they will put to death," and you will understand it somewhat more deeply, namely: they will not put you to death entirely. You consist of two parts: soul and body. Not both, but one of these, that is the body, they will put to death, while your souls you will acquire through patience. About this He also said in another place: "And do not fear those who kill the body but cannot kill the soul" (Matt. 10:28).

Leaving, that is, Judaea, where John was baptizing, out of respect to the Baptist, and not to appear to lower his office, so long as it continued. He was going too to call a disciple, and wished to go forth into Galilee, i. e. to a place of "transition" or "revelation," that is to say, that as He Himself increased in wisdom or stature, and in favour with God and man, and as He suffered and rose again, and entered into His glory: so He would teach His followers to go forth, and increase in virtue, and pass through suffering to joy. He findeth Philip, and saith unto him, Follow Me. Every one follows Jesus who imitates His humility and suffering, in order to be partaker of His resurrection and ascension.

"On the next day," namely after the conversion of Andrew and Peter, "he wanted to go out into Galilee and found Philip," not by chance, but by design is that which was lost found. Thus the Lord found his disciples who were previously lost, because he snatched them from perdition: Luke 15: "The woman who lost one drachma searches diligently until she finds it." "And he says to him: Follow me," as a servant follows his lord, as a disciple follows his master, so that you may attain; Philippians 3: "But I follow on, if by any means I may apprehend, wherein I also am apprehended."

But it is asked here concerning the coming of the Lord into Galilee: why is it said here that "on the next day," after the testimony of John, he came into Galilee? Against: The other Evangelists say that immediately "he was led into the desert by the Spirit," Matthew chapter four and Mark chapter one. Likewise it is said there that "Jesus came into Galilee after John was handed over": but it is established that he had not yet been handed over.

To this Augustine responds in book two of On the Harmony of the Evangelists, that there was a twofold coming of the Lord into Galilee. The first was after the testimony of John, before he was sent into prison: and about this all the other Evangelists are silent. The second, however, was after John was sent into prison. In the first coming he performed the miracle of the changing of water into wine at the wedding; in the second coming, the miracle concerning the official's son. Therefore, what is said, that he was led into the desert: it should be understood that that testimony was given after the return of the Lord from the desert.

Likewise it is asked concerning the calling of the disciples. For it is said here that they were called before John was handed over. But Matthew says that they were called after the handing over of John. Likewise Matthew says that he called Peter and Andrew from the boat. It must be said, as Augustine says, that John preserves the historical order regarding the time of the calling, but Matthew states that by way of recapitulation. As to the manner of the calling, it must be said that the disciples of the Lord were called in two ways: in one way to faith, in another way to perfection. In the first way, Peter and Andrew were called so that they might know the Lord and believe in him through the testimony of John. In the second way, they were called from their boats, so that they might leave all things and follow Christ. John speaks here of the first, while Matthew speaks of the second.

Likeminded with those preceding was Philip, and very ready to follow Christ. For Christ knew that he would be good. Therefore also He says Follow Me, making the word a token of the grace that was upon him, and wherein he bid him follow, testifying to him that most excellent was his conversation. For He would not have chosen him, if he had not been altogether good.

"To every careful thinker there is a gain" (Prov. xiv. 23, LXX.), saith the proverb; and Christ implied more than this, when He said, "He that seeketh findeth." (Matt. vii. 8.) Wherefore it does not occur to me any more to wonder how Philip followed Christ. Andrew was persuaded when he had heard from John, and Peter the same from Andrew, but Philip not having learned anything from any but Christ who said to him only this, "Follow Me," straightway obeyed, and went not back, but even became a preacher to others. For he ran to Nathanael and said to him, "We have found Him of whom Moses in the Law and the Prophets did write." Seest thou what a thoughtful mind he had, how assiduously he meditated on the writings of Moses, and expected the Advent? for the expression, "we have found," belongs always to those who are in some way seeking. "The day following Jesus went forth into Galilee." Before any had joined Him, He called no one; and He acted thus not without cause, but according to his own wisdom and intelligence. For if, when no one came to Him spontaneously, He had Himself drawn them, they might perhaps have started away; but now, having chosen this of themselves, they afterwards remained firm. He calls Philip, one who was better acquainted with Him; for he, as having been born and bred in Galilee, knew Him more than others. Having then taken the disciples, He next goes to the capture of the others, and draws to Him Philip and Nathanael.

Now in the case of Nathanael this was not so wonderful, because the fame of Jesus had gone forth into all Syria. (Matt. iv. 24.) But the wonderful thing was respecting Peter and James and Philip, that they believed, not only before the miracles, but that they did so being of Galilee, out of which "ariseth no prophet," nor "can any good thing come"; for the Galilaeans were somehow of a more boorish and dull disposition than others; but even in this Christ displayed forth His power, by selecting from a land which bore no fruit His choicest disciples. It is then probable that Philip having seen Peter and Andrew, and having heard what John had said, followed; and it is probable also that the voice of Christ wrought in him somewhat; for He knew those who would be serviceable. But all these points the Evangelist cuts short. That Christ should come, he knew; that this was Christ, he knew not, and this I say that he heard either from Peter or John. But John mentions his village also, that you may learn that "God hath chosen the weak things of the world." (1 Cor. i. 27.)

And concerning Philip also it is written that He said, "Come after Me," and straightway he went after Him. In this sincerity and simplicity then the Apostles went after the word of Christ, and the world was not able to impede them, nor human customs to hold them back, nor was any of those things which are esteemed of any value in this world able to impede those souls which had perceived God. Now there is nothing stronger in the world to the man who hath in him the life of faith than the word of God.

Andrew, having heard from the Forerunner, and Peter, having heard from Andrew, followed Jesus; but Philip, it seems, heard nothing and yet followed the Lord as soon as He said to him: "Follow Me." How then was Philip so quickly convinced? It seems, first, that the voice of the Lord produced in his soul a certain wound of love. For the speech of the Lord was not simply spoken, but immediately inflamed the hearts of the worthy with love for Him, as Cleopas and his companion say: "Did not our heart burn within us, while He talked with us on the road?" (Luke 24:32). Second, since Philip had a preoccupied heart, constantly occupied himself with the writings of Moses, and always awaited Christ, as soon as he saw Him, he was immediately convinced and says: "We have 'found' Jesus," and this shows that he had been seeking Him.

For the voice of Christ sounded not like a common voice to some, that is, the faithful, but kindled in their inmost soul the love of Him. Philip having been continually meditating on Christ, and reading the books of Moses, so confidently expected Him, that the instant he saw, he believed. Perhaps too he had heard of Him from Andrew and Peter, coming from the same district; an explanation which the Evangelist seems to hint at, when he adds, Now Philip was of Bethsaida, the city of Andrew and Peter.

After having shown the fruit produced by John's preaching and that of his disciples, the Evangelist now shows the fruit obtained from the preaching of Christ. First, he deals with the conversion of one disciple as the result of Christ's preaching. Secondly, the conversion of others due to the preaching of the disciple just converted to Christ (v 45). As to the first he does three things: first, the occasion when the disciple is called is given; secondly, his calling is described; thirdly, his situation.

The occasion of his calling was the departure of Jesus from Judea. So he says, On the following day Jesus wanted to go to Galilee, and coming upon Philip. There are three reasons why Jesus left for Galilee, two of which are literal. One of these is that after being baptized by John and desiring to shed honor on the Baptist, he left Judea for Galilee so that his presence would not obscure and lessen John's teaching authority (while he still retained that state); and this teaches us to show honor to one another, as is said in Romans (12:10).

The second reason is that there are no distinguished persons in Galilee: "No prophet is to rise from Galilee" (below 7:52). And so, to show the greatness of his power, Christ wished to go there and choose there the princes of the earth, who are greater than the prophets: "He has turned the desert into pools of water," as we read in Psalm 106 (v 35).

The third reason is mystical: for "Galilee" means "passage." So Christ desired to go from Judea into Galilee in order to indicate that on "on the following day," i.e., on the day of grace, that is, the day of the Good News, he would pass from Judea into Galilee, i.e., to save the Gentiles: "Is he going to go to those who are dispersed among the Gentiles, and teach the Gentiles?" (below 7:35).

A disciple's vocation is to follow: hence he says that after Christ found Philip he said, Follow me. Note that sometimes man finds God, but without knowing it, as it were: "He who finds me will find life, and will have salvation from the Lord" (Prv 8:35). And at other times God finds the man, in order to bestow honor and greatness upon him: "I have found David, my servant" (Ps 88:21). Christ found Philip in this way, that is, to call him to the faith and to grace. And so he says at once, Follow me.

There is a question here: Why did not Jesus call his disciples at the very beginning? Chrysostom answers that he did not wish to call anyone before someone clung to him spontaneously because of John's preaching, for men are drawn by example more than by words.

One might also ask why Philip followed Christ immediately after only a word, while Andrew followed Christ after hearing about him from John, and Peter after hearing from Andrew.

Three answers can be given. One is that Philip had already been instructed by John: for according to one of the explanations given above, Philip was that other disciple who followed Christ along with Andrew. Another is that Christ's voice had power not only to act on one's hearing from without, but also on the heart from within: "My words are like fire" (Jer 23:29). For the voice of Christ was spoken not only to the exterior, but it enkindled the interior of the faithful to love him. The third answer is that Philip had perhaps already been instructed about Christ by Andrew and Peter, since they were from the same town. In fact, this is what the Evangelist seems to imply by adding, Now Philip came from Bethsaida, the same town as Andrew and Peter.

Let us now see the rest concerning this man. "Behold an Israelite indeed, in whom is no guile." What is "in whom is no guile"? Perhaps he had no sin? Perhaps he was not sick? Perhaps he did not need a physician? God forbid. No one is born here in such fashion as not to need that Physician. What, then, is the meaning of the words, "in whom is no guile"? Let us search a little more intently--it will appear presently--in the name of the Lord. The Lord says dolus [guile]; and every one who understands Latin knows that dolus is when one thing is done and another feigned. Give heed, beloved. Dolus (guile) is not dolor (pain). I say this because many brethren, not well skilled in Latin, so speak as to say, Dolus torments him, using it for dolor. Dolus is fraud, it is deceit. When a man conceals one thing in his heart, and speaks another, it is guile, and he has, as it were, two hearts; he has, as it were, one recess of his heart where he sees the truth, and another recess where he conceives falsehood. And that you may know that this is guile, it is said in the Psalms, "Lips of guile." What are "lips of guile"? It follows, "In a heart and in a heart have they spoken evil." What is "in a heart and in a heart," unless in a double heart? If, then, guile was not in Nathanael, the Physician judged him to be curable, not whole. A whole man is one thing, a curable another, an incurable a third: he who is sick, but not hopelessly sick, is called curable; he who is sick hopelessly, incurable; but he who is already whole does not need a physician. The Physician, then, who had come to cure, saw that he was curable, because there was no guile in him. How was guile not in him, if he is a sinner? He confesses that he is a sinner. For if he is a sinner, and says that he is a just man, there is guile in his mouth. Therefore in Nathanael He praised the confession of sin, He did not judge that he was not a sinner.

Wherefore, when the Pharisees, who seemed righteous to themselves, blamed the Lord, because, as physician, he mixed with the sick, and when they said, "Behold with whom he eats, with publicans and sinners," the Physician replied to the madmen, "They that are whole need not a physician, but they that are sick: I came not to call the righteous, but sinners." That is to say, because you call yourselves righteous when you are sinners, because you judge yourselves to be whole when you are languishing, you put away from you the medicine, and do not hold fast health. Hence that Pharisee who had asked the Lord to dinner, was whole in his own eyes; but that sick woman rushed into the house to which she had not been invited, and, made impudent by the desire of health, approached not the head of the Lord, nor the hands, but the feet; washed them with tears, wiped them with her hair, kissed them, anointed them with ointment,--made peace, sinner as she was, with the footprints of the Lord. The Pharisee who sat at meat there, as though whole himself, blamed the Physician, and said within himself, "This man, if he were a prophet, would have known what woman touched his feet." He suspected that He knew not, because He did not repulse her to prevent His being touched with unclean hands; but He did know, He permitted Himself to be touched, that the touch itself might heal. The Lord, seeing the heart of the Pharisee, put forth a parable: "There was a certain creditor, which had two debtors; the one owed five hundred denars, and the other fifty; and when they had nothing to pay, he frankly forgave them both. Which of them loved him most?" He answered, "I suppose, Lord, he to whom he forgave most." And turning to the woman, He said unto Simon, "Seest thou this woman? I entered into thine house, thou gavest me no water for my feet; but she hath washed my feet with tears, and wiped them with the hairs of her head: thou gavest me no kiss; she hath not ceased to kiss my feet: thou gavest me no oil; she hath anointed my feet with ointment. Wherefore, I say unto thee, to her are forgiven many sins, for she loved much; but to whom little is forgiven, the same loveth little." That is to say, thou art more sick, but thou thinkest thyself whole; thou thinkest that little is forgiven thee when thou owest more. Well did she, because guile was not in her, deserve medicine. What means, guile was not in her? She confessed her sins. This He also praises in Nathanael, that guile was not in him; for many Pharisees who abounded in sins said that they were righteous, and brought guile with them, which made it impossible for them to be healed.

(Tr. vii. c. 19) What meaneth this, In whom is no guile? Had he no sin? Was no physician necessary for him? Far from it. No one was ever born, of a temper not to need the Physician. It is guile, when we say one thing, and think another. How then was there no guile in him? Because, if he was a sinner, he confessed his sin; whereas if a man, being a sinner, pretends to be righteous, there is guile in his mouth. Our Lord then commended the confession of sin in Nathanael; He did not pronounce him not a sinner.

"Jesus saw Nathanael coming to him." Here the attraction of the one called is touched upon. He attracts through commendation and through revelation of secrets. Through commendation: whence he says: "Jesus saw Nathanael coming to him," namely through the admonition of the simple Philip: "and he says of him: Behold, truly an Israelite, in whom there is no guile." Therefore there is no guile, because, although he is wise, he was not ashamed to follow a simple man; because what he believed in his heart, this he brought forth with his mouth; because he came not with the will of testing, but with the zeal of making progress; against which Proverbs 12: "Guile is in the heart of those who devise evil." But Nathanael does not believe his commendation unless he hears certainty about this, because a man ought not be inclined to believe good things about himself.

Such, according to David, "rest in the holy hill of God," in the Church far on high, in which are gathered the philosophers of God, "who are Israelites indeed, who are pure in heart, in whom there is no guile;" who do not remain in the seventh seat, the place of rest, but are promoted, through the active beneficence of the divine likeness, to the heritage of beneficence which is the eighth grade; devoting themselves to the pure vision of insatiable contemplation.

Not having yet used proof by means of signs, Christ endeavoured in another way to persuade both His own disciples, and the wiser of those that came to Him, that He was by Nature Son and God, but for the salvation of all was come in human Form. What then was the mode that led to faith? God-befitting knowledge. For knowledge of all things befitteth God Alone. He receiveth therefore Nathanael, not hurrying him by flatteries to this state, but by those things whereof he was conscious, giving him a pledge, that he knoweth the hearts, as God.

Because the prophet had said that a ruler and governor would arise from Bethlehem, but Nathanael heard that he [our Lord] was from Nazareth, he thus asked, "Can a good leader come forth who is from Nazareth?" For this was not what was written. Thus, when our Lord saw him [Nathanael], he gave excellent testimony about him, that he was not like the scribes who were being deceitful about the readings [from Scripture], striving to establish their interpretations according to their own will. He said, "This is a scribe of Israel in whom no deceit is seen," because before he knew [our Lord], he asked if Nazareth could bring forth a leader as Bethlehem [was able].

For "no man," he says, "hath seen God at any time," unless "the only-begotten Son of God, which is in the bosom of the Father, He hath declared [Him]." For He, the Son who is in His bosom, declares to all the Father who is invisible. Wherefore they know Him to whom the Son reveals Him; and again, the Father, by means of the Son, gives knowledge of His Son to those who love Him. By whom also Nathanael, being taught, recognised [Him], he to whom also the Lord bare witness, that he was "an Israelite indeed, in whom was no guile." The Israelite recognised his King, therefore did he cry out to Him, "Rabbi, Thou art the Son of God, Thou art the King of Israel."

"Jesus saw Nathanael coming to Him, and saith of him, Behold an Israelite indeed, in whom is no guile."

He praises and approves the man, because he had said, "Can any good thing come out of Nazareth?" and yet he ought to have been blamed. Surely not; for the words are not those of an unbeliever, nor deserving blame, but praise. "How so, and in what way?" Because Nathanael had considered the writings of the Prophets more than Philip. For he had heard from the Scriptures, that Christ must come from Bethlehem, and from the village in which David was. This belief at least prevailed among the Jews, and the Prophet had proclaimed it of old, saying, "And thou, Bethlehem, art by no means the least among the princes of Judah, for out of thee shall come a Governor, that shall feed My people Israel." (Matt. ii. 6; Mic. v. 2.) And so when he heard that He was "from Nazareth," he was confounded, and doubted, not finding the announcement of Philip to agree with the prediction of the Prophet.

Wherefore also Christ saith, "Behold an Israelite indeed, in whom is no guile." So that there is such a person as a false Israelite; but this is not such an one; for his judgment, Christ saith, is impartial, he speaks nothing from favor, or from ill-feeling. Yet the Jews, when they were asked where Christ should be born, replied, "In Bethlehem" (Matt. ii. 5), and produced the evidence, saying, "And thou, Bethlehem, art by no means the least among the princes of Judah." (Mic. v. 2.) Before they had seen Him they bore this witness, but when they saw Him in their malice they concealed the testimony, saying, "But as for this fellow, we know not whence He is." (c. ix. 29.) Nathanael did not so, but continued to retain the opinion which he had from the beginning, that He was not "of Nazareth."

How then do the prophets call Him a Nazarene? From His being brought up and abiding there. And He omits to say, "I am not 'of Nazareth,' as Philip hath told thee, but of Bethlehem," that He may not at once make the account seem questionable; and besides this, because, even if He had gained belief, He would not have given sufficient proof that He was the Christ. For what hindered Him without being Christ, from being of Bethlehem, like the others who were born there? This then He omits; but He does that which has most power to bring him over, for He shows that He was present when they were conversing.

Christ praises Nathanael as a true Israelite, because he said nothing either for or against Him; for his words proceeded not from unbelief, but from prudence and from a mind that knew from the law that Christ would come not from Nazareth, but from Bethlehem.

Then when he says, When Jesus saw Nathanael, the consummation of this fruit by Christ is described. We should note that there are two ways in which men are converted to Christ: some by miracles they have seen and things experienced in themselves or in others; others are converted through internal insights, through prophecy and the foreknowledge of what is hidden in the future. The second way is more efficacious than the first: for devils and certain men who receive their help can simulate marvels; but to predict the future can only be done by divine power. "Tell us what is to come, and we will say that you are gods" (Is 41:23); "Prophecies are for those who believe." And so our Lord draws Nathanael to the faith not by miracles but by making known things which are hidden. And so he says of him, Here is a true Israelite, in whom there is no guile.

Christ mentions three hidden matters: things hidden in the present, in the heart; past facts; and future heavenly matters. To know these three things is not a human but a divine achievement.

He mentions things hidden in the present when he says, Here is a true Israelite, in whom there is no guile. Here we have, first, the prior revelation of Christ; secondly, Nathanael's question, How do you know me?

First he says, When Jesus saw Nathanael coming toward him. As if to say: Before Nathanael reached him, Jesus said, Here is a true Israelite. He said this about him before he came to him, because had he said it after he came, Nathanael might have believed that Jesus had heard it from Philip.

Christ said, Here is a true Israelite, in whom there is no guile. Now "Israel" has two meanings. One of these, as the Gloss says, is "most righteous"—"Do not fear, my most righteous servant, whom I have chosen" (Is 44:2). Its second meaning is "the man who sees God." And according to each meaning Nathanael is a true Israelite. For since one in whom there is no guile is called righteous, Nathanael is said to be a true Israelite, in whom there is no guile. As if to say: You truly represent your race because you are righteous and without guile. Further, because man sees God through cleanness of heart and simplicity, Christ said, a true Israelite, i.e., you are a man who truly sees God because you are simple and without guile.

Further, he said, in whom there is no guile, so that we do not think that it was with malice that Nathanael asked: What good can come from that place?

Augustine has a different explanation of this passage. It is clear that all are born under sin. Now those who have sin in their hearts but outwardly pretend to be just are called guileful. But a sinner who admits that he is a sinner is not guileful. So Christ said, Here is a true Israelite, in whom there is no guile, not because Nathanael was without sin, or because he had no need of a physician, for no one is born in such a way as not to need a physician; but he was praised by Christ because he admitted his sins.

Would that Jesus would cast a glance on me still lying under that barren fig tree, and that my fig tree might also after three years bear fruit. But how can sinners have that kind of hope? If only that gospel dresser of the vineyard, perhaps already bidden to cut down my fig tree, would at least let it alone this year also, until he digs around it and fertilizes it so that he may by some chance lift the helpless out of the dust and lift the poor out of the mire. … The fig tree, that is, the tempting attraction of the pleasures of the world, still overshadows me, low in height, brittle for working, soft for use and barren of fruit.

But this Jacob was called in Scripture a man without deceit. This same Jacob, you know, was called Israel. Therefore, the Lord in the Gospel when he saw Nathanael said: Behold, a true Israelite, in whom there is no deceit. And that Israelite, not yet knowing who was speaking with him, replied: How do you know me? And the Lord said to him: When you were under the fig tree, I saw you: as if to say: When you were in the shadow of sin; I predestined you. And he, because he remembered being under the fig tree, where the Lord was not, recognized the divinity in him, and responded: You are the Son of God, you are the King of Israel. He under the fig tree was not made a barren fig tree: he recognized Christ. And the Lord to him: Because I said to you: When you were under the fig tree, I saw you, therefore you believe; you will see greater things than these. What are these greater things? Amen, I say to you. Because that Israelite, in whom there is no deceit; look to Jacob in whom there is no deceit; and recall from where he speaks, a stone at his head, vision in a dream, ladders from earth to heaven, descending and ascending; and see what the Lord says to the Israelite without deceit: you will see heaven opened: Hear, Nathanael without deceit, what Jacob without deceit saw: you will see heaven opened, and angels ascending and descending; to whom? to the Son of Man.

And the Lord saw Zacchaeus himself. He was seen, and he saw; but unless he had been seen, he would not see. For those whom He predestined, He also called. He is the one who said to Nathanael, already helping the Gospel with his testimony, and saying: Can anything good come out of Nazareth? The Lord said to him: Before Philip called you, when you were under the fig tree, I saw you. You know from where the first sinners, Adam and Eve, made themselves loincloths. When they sinned, they made themselves loincloths from fig leaves and covered their shameful parts: because they did what made them ashamed by sinning. Therefore, if the first sinners made themselves loincloths from the fig leaves from which we originate, in which we were lost, so that He would come to seek and save what was lost, what else is meant by: When you were under the fig tree, I saw you; except, you would not come to the cleanser of sin, unless He had first seen you in the shadow of sin? That we might see, we were seen; that we might love, we were loved. My God, His mercy will go before me.

Jesus then saw this man in whom was no guile, and said, "Behold an Israelite indeed, in whom is no guile." Nathanael saith unto Him, "Whence knowest Thou me?" Jesus answered and said, "Before that Philip called thee, when thou wast under the fig (that is, under the fig-tree), I saw thee." Nathanael answered and said unto Him, "Rabbi, Thou art the Son of God; Thou art the King of Israel." Some great thing Nathanael may have understood in the saying, "When thou wast under the fig-tree, I saw thee, before that Philip called thee;" for his words, "Thou art the Son of God, Thou art the King of Israel," were not dissimilar to those of Peter so long afterwards, when the Lord said unto him, "Blessed art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." And there He named the rock, and praised the strength of the Church's support in this faith. Here already Nathanael says, "Thou art the Son of God; Thou art the King of Israel." Wherefore? Because it was said to him, "Before that Philip called thee, when thou wast under the fig-tree, I saw thee."

We must inquire whether this fig-tree signifies anything. Listen, my brethren. We find the fig-tree cursed because it had leaves only, and not fruit. In the beginning of the human race, when Adam and Eve had sinned, they made themselves girdles of fig leaves. Fig leaves then signify sins. Nathanael then was under the fig-tree, as it were under the shadow of death. The Lord saw him, he concerning whom it was said, "They that sat under the shadow of death, unto them hath light arisen." What then was said to Nathanael? Thou sayest to me, O Nathanael, "Whence knowest thou me?" Even now thou speakest to me, because Philip called thee. He whom an apostle had already called, He perceived to belong to His Church. O thou Church, O thou Israel, in whom is no guile! if thou art the people, Israel, in whom is no guile, thou hast even now known Christ by His apostles, as Nathanael knew Christ by Philip. But His compassion beheld thee before thou knewest Him, when thou wert lying under sin. For did we first seek Christ, and not He seek us? Did we come sick to the Physician, and not the Physician to the sick? Was not that sheep lost, and did not the shepherd, leaving the ninety and nine in the wilderness, seek and find it, and joyfully carry it back on his shoulders? Was not that piece of money lost, and the woman lighted the lamp, and searched in the whole house until she found it? And when she had found it, "Rejoice with me," she said to her neighbors, "for I have found the piece of money which I lost." In like manner were we lost as the sheep, lost as the piece of money; and our Shepherd found the sheep, but sought the sheep; the woman found the piece of money, but sought the piece of money. What is the woman? The flesh of Christ. What is the lamp? "I have prepared a lamp for my Christ." Therefore were we sought that we might be found; having been found, we speak. Let us not be proud, for before we were found we were lost, if we had not been sought. Let them then not say to us whom we love, and whom we desire to gain to the peace of the Catholic Church, "What do you wish with us? Why seek you us if we are sinners?" We seek you for this reason that you perish not: we seek you because we were sought; we wish to find you because we have been found.

(Tr. vii. c. 21) Has this fig tree any meaning? We read of one fig tree which was cursed, because it had only leaves, and no fruit. Again, at the creation, Adam and Eve, after sinning, made themselves aprons of fig leaves. Fig leaves then signify sins; and Nathanael, when he was under the fig tree, was under the shadow of death: so that our Lord seemeth to say, O Israel, whoever of you is without guile, O people of the Jewish faith, before that I called thee by My Apostles, when thou wert as yet under the shadow of death, and sawest Me not, I saw thee.

(Serm. 40. [122.]) Nathanael remembered that he had been under the fig tree, where Christ was not present corporeally, but only by His spiritual knowledge. Hence, knowing that he had been alone, he recognised our Lord's Divinity.

"Nathanael said to him: Whence do you know me?" Why do you commend me thus? And the Lord attracts through revelation of secrets: therefore there follows: "Jesus answered and said to him: Before Philip called you, when you were under the fig tree, I saw you." Literally: he was in a secret place, as in a garden, whence Philip called him. Or: the fig tree is said to be the habit of sinning, as the first parents covered themselves under fig leaves, Genesis 3; where he was first seen by the Lord and sought before he himself would seek the Lord. By this revelation Nathanael was attracted: whence there follows his faithful confession.

Whence knowest thou me?

Nathanael begins to wonder, and is called to a now firm faith: but desires yet to learn, whence He has the knowledge concerning him. For very accurate are learning-seeking and pious souls. But perhaps he supposed that somewhat of him had been shewn to the Lord by Philip.

Before that Philip called thee, when thou wast under the fig-tree, I saw thee.

The Saviour undid his surmise, saying that even before his meeting and conversing with Philip, He had seen him under the fig-tree, though not present in Body. Very profitably are both the fig-tree and the place named, pledging to him the truth of his having been seen. For he that has already accurate knowledge of what was with him, will readily be admitted.

When thou wast under the fig tree, I saw thee; i. e. when thou wast yet under the shade of the law, I chose thee.

"Whence knowest Thou me?" He replies, "Before that Philip called thee, when thou wast under the fig-tree, I saw thee."

Observe a man firm and steady. When Christ had said, "Behold an Israelite indeed," he was not made vain by this approbation, he ran not after this open praise, but continues seeking and searching more exactly, and desires to learn something certain. He still enquired as of a man, but Jesus answered as God. For He said, "I have known thee from the first," (him and the candor of his character, this He knew not as a man, from having closely followed him, but as God from the first,) "and but now I saw thee by the fig-tree"; when there was no one present there but only Philip and Nathanael who said all these things in private. It is mentioned, that having seen him afar off, He said, "Behold an Israelite indeed"; to show, that before Philip came near, Christ spoke these words, that the testimony might not be suspected. For this reason also He named the time, the place, and the tree; because if He had only said, "Before Philip came to thee, I saw thee," He might have been suspected of having sent him, and of saying nothing wonderful; but now, by mentioning both the place where he was when addressed by Philip, and the name of the tree, and the time of the conversation, He showed that His foreknowledge was unquestionable.

And He did not merely show to him His foreknowledge, but instructed him also in another way. For He brought him to a recollection of what they then had said; as, "Can there any good thing come out of Nazareth?" And it was most especially on this account that Nathanael received Him, because when he had uttered these words, He did not condemn, but praised and approved him. Therefore he was assured that this was indeed the Christ, both from His foreknowledge, and from His having exactly searched out his sentiments, which was the act of One who would show that He knew what was in his mind; and besides, from His not having blamed, but rather praised him when he had seemed to speak against Himself. He said then, that Philip had "called" him; but what Philip had said to him or he to Philip, He omitted, leaving it to his own conscience, and not desiring farther to rebuke him.

Was it then only "before Philip called him" that He "saw" him? did He not see him before this with His sleepless eye? He saw him, and none could gainsay it; but this is what it was needful to say at the time. And what did Nathanael? When he had received an unquestionable proof of His foreknowledge, he hastened to confess Him, showing by his previous delay his caution, and his fairness by his assent afterwards. For, said the Evangelist,

"He answered and saith unto Him, Rabbi, Thou art the Son of God, Thou art the King of Israel."

Seest thou how his soul is filled at once with exceeding joy, and embraces Jesus with words? "Thou art," saith he, "that expected, that sought-for One." Seest thou how he is amazed, how he marvels? how he leaps and dances with delight?

What about Nathanael? Was he carried away by the praise? No, he desires to learn something more clearly and precisely, and therefore asks: "How do You know me?" The Lord tells him that which no one knew except himself and Philip, that which was spoken and done in private, and thus reveals His Divinity. Philip conversed with Nathanael in private, when no one was under the fig tree, yet Christ, without even being there, knew everything, which is why He says: "I saw you when you were under the fig tree." The Lord spoke about Nathanael before Philip approached, so that no one would think that Philip had told Him about the fig tree and the other things He had discussed with Nathanael. From this Nathanael recognized the Lord and confessed Him as the Son of God. For hear what he says next.

Nathanael however, notwithstanding this praise, does not acquiesce immediately, but waits for further evidence, and asks, Whence knowest Thou me?

Then when he says, How do you know me?, we have Nathanael's question. For Nathanael, in wonder at the divine power in this revelation of what is hidden, because this can only be from God—"The heart is depraved and inscrutable, and who is able to know it? I the Lord search the heart and probe the loins" (Jer 17:9); "Man sees the appearances, but the Lord sees the heart" (1 Sam 16:7)—asks, How do you know me? Here we can recognize Nathanael's humility, because, although he had been praised, he did not become elated, but held this praise of himself suspect. "My people, who call you blessed, they are deceiving you" (Is 3:12).

Then he touches on matters in the past, saying, Before Philip called you, I saw you when you were sitting under the fig tree. First we have the statement of Christ; secondly, the confession of Nathanael.

As to the first, we should note that Nathanael might have had two misgivings about Christ. One, that Christ said this in order to win his friendship by flattery; the other, that Christ had learned what he knew from others. So, to remove Nathanael's suspicions and raise him to higher things, Christ reveals certain hidden matters that no one could know except in a divine way, that is, things that related only to Nathanael. He refers to these when he says, Before Philip called you, I saw you when you were sitting under the fig tree. In the literal sense, this means that Nathanael was under a fig tree when he was called by Philip—which Christ knew by divine power, for "The eyes of the Lord are far brighter than the sun" (Sir 23:28).

In the mystical sense, the fig tree signifies sin: both because we find a fig tree, bearing only leaves but no fruit, being cursed, as a symbol of sin (Mt 21:19); and because Adam and Eve, after they had sinned, made clothes from fig leaves. So he says here, when you were sitting under the fig tree, i.e., under the shadow of sin, before you were called to grace, I saw you, with the eye of mercy; for God's predestination looks upon the predestined, who are living under sin, with an eye of pity, for as Ephesians (1:4) says, "He chose us before the foundation of the world." And he speaks of this eye here: I saw you, by predestining you from eternity.

Or, the meaning is, according to Gregory: I saw you when you were sitting under the fig tree, i.e., under the shadow of the law. "The law has only a shadow of the good things to come" (Heb 10:1).

And Jacob went on, and slept, which is a sign of a peaceful soul: and he saw the angels of God ascending and descending, that is, he foresaw Christ on earth, to whom a host of angels descended and ascended, offering service to their own pious Lord.

Sometimes our Savior said "amen" once, at other times twice, when he wished to confirm what he was saying. This is a Hebrew manner of speaking, revealing that which was taking place, such as that "you have been found trustworthy" so as to see "the heavens opened," and so on. He says that it is possible to see the heavens opened not in a manner open to the senses but only by a mind observing the angels coming to serve Jesus. The word amen is used instead of "really and truthfully" and is more fitting here.

When, then, Nathanael had said "Whence knowest Thou me?" the Lord said to him, "Before that Philip called thee, when thou wast under the fig-tree, I saw thee." O thou Israel without guile, whosoever thou art! O people living by faith, before I called thee by my apostles, when thou wast under the shadow of death, and thou sawest not me, I saw thee. The Lord then says to him, "Because I said unto thee, I saw thee under the fig-tree, thou believest: thou shalt see a greater thing than these." What is this, thou shalt see a greater thing than these? And He saith unto him, "Verily, verily, I say unto you, ye shall see heaven open, and angels ascending and descending upon the Son of man." Brethren, this is something greater than "under the fig-tree I saw thee." For it is more that the Lord justified us when called than that He saw us lying under the shadow of death. For what profit would it have been to us if we had remained where He saw us? Should we not be lying there? What is this greater thing? When have we seen angels ascending and descending upon the Son of man?

"Jesus answered and said to him: Because I said to you: I saw you under the fig tree, you believe": and thus for a small thing you have been drawn to faith. "You will see greater things than these": below in chapter five: "He will show him greater works, that you may marvel." And he specifies that greater thing.

Thou shalt be firmer unto faith, saith He, when thou seest greater things than these. For he that believed one sign, how shall he not by means of many be altogether bettered, especially since they shall be more wonderful than those now wondered at?

For one and the same Lord, who is greater than the temple, greater than Solomon, and greater than Jonah, confers gifts upon men, that is, His own presence, and the resurrection from the dead; but He does not change God, nor proclaim another Father, but that very same one, who always has more to measure out to those of His household. And as their love towards God increases, He bestows more and greater [gifts]; as also the Lord said to His disciples: "Ye shall see greater things than these." And Paul declares: "Not that I have already attained, or that I am justified, or already have been made perfect. For we know in part, and we prophesy in part; but when that which is perfect has come, the things which are in part shall be done away." As, therefore, when that which is perfect is come, we shall not see another Father, but Him whom we now desire to see (for "blessed are the pure in heart: for they shall see God"); neither shall we look for another Christ and Son of God, but Him who [was born] of the Virgin Mary, who also suffered, in whom too we trust, and whom we love; as Esaias says: "And they shall say in that day, Behold our Lord God, in whom we have trusted, and we have rejoiced in our salvation;" and Peter says in his Epistle: "Whom, not seeing, ye love; in whom, though now ye see Him not, ye have believed, ye shall rejoice with joy unspeakable;" neither do we receive another Holy Spirit, besides Him who is with us, and who cries, "Abba, Father;" and we shall make increase in the very same things [as now], and shall make progress, so that no longer through a glass, or by means of enigmas, but face to face, we shall enjoy the gifts of God;-so also now, receiving more than the temple, and more than Solomon, that is, the advent of the Son of God, we have not been taught another God besides the Framer and the Maker of all, who has been pointed out to us from the beginning; nor another Christ, the Son of God, besides Him who was foretold by the prophets.

Seest thou how He leads him up by little and little from the earth, and causes him no longer to imagine Him a man merely? for One to whom Angels minister, and on whom Angels ascend and descend, how could He be man? For this reason He said, "Thou shalt see greater things than these." And in proof of this, He introduces the ministry of Angels. And what He means is something of this kind: "Doth this, O Nathanael, seem to thee a great matter, and hast thou for this confessed me to be King of Israel? What then wilt thou say, when thou seest the Angels ascending and descending upon Me?" Persuading him by these words to own Him Lord also of the Angels. For on Him as on the King's own Son, the royal ministers ascended and descended, once at the season of the Crucifixion, again at the time of the Resurrection and the Ascension, and before this also, when they "came and ministered unto Him" (Matt. iv. 11), when they proclaimed the glad tidings of His birth, and cried, "Glory to God in the highest, and on earth peace" (Luke ii. 14), when they came to Mary, when they came to Joseph.

And He does now what He has done in many instances; He utters two predictions, gives present proof of the one, and confirms that which has to be accomplished by that which is so already. For of His sayings some had been proved, such as, "Before Philip called thee, under the fig-tree I saw thee"; others had yet to come to pass, and had partly done so, namely, the descending and ascending of the Angels, at the Crucifixion, the Resurrection, and the Ascension; and this He renders credible by His words even before the event. For one who had known His power by what had gone before, and heard from Him of things to come, would more readily receive this prediction too.

What then does Nathanael? To this he makes no reply. And therefore at this point Christ stopped His discourse with him, allowing him to consider in private what had been said; and not choosing to pour forth all at once, having cast seed into fertile ground, He then leaves it to shoot at leisure.

And He affirmed Himself that they were quite right in their convictions; for He answered Nathanµl: "Because I said, I saw thee under the fig-tree, therefore dose thou believe?" And in the same manner He pronounced Peter to be "blessed," inasmuch as "flesh and blood had not revealed it to him"-that he had perceived the Father-"but the Father which is in heaven.

The Lord shows that nothing he had said was so great or sufficient enough to demonstrate all of what he really was. So then he declares what the greater things are that Nathanael would have seen.… He spoke of angels ascending and descending on him, because they assist him in dealing with the whole of creation.

Prophecy has the greatest power to draw some to faith, and its power is greater than the power of miracles. For miracles can be presented as illusions by demons, but no one has exact foreknowledge and prediction of the future—neither angels, nor still less demons. This is why the Lord also drew Nathanael, telling him both the place and that Philip had called him, and that he was truly an Israelite. Nathanael, hearing this, felt the greatness of the Lord as much as was possible, and confessed Him as the Son of God. However, although he confesses Him as the Son of God, it is not in the same sense as Peter. Peter confessed Him as the Son of God as true God, and for this the Lord blessed him and entrusted the Church to him (Matt. 16:16–19). But Nathanael confessed Him as a mere man, adopted by God through grace on account of his virtue. And this is evident from the addition: You are the King of Israel. Do you see? He has not yet attained to the perfect knowledge of the true Divinity of the Only-Begotten. He only believes that Jesus is a man beloved of God and the King of Israel. If he had confessed Him as true God, he would not have called Him King of Israel, but King of the whole world. For this reason he is not blessed, as Peter was.

And so he said, You will see greater things than this. Here we have, thirdly, an allusion to the future. As if to say: Because I have revealed the past to you, you believe that I am the Son of God only by adoption, and the King of Israel; but I will bring you to greater knowledge, so that you may believe that I am the natural Son of God, and the King of all ages.

Already on a former occasion I have spoken of these ascending and descending angels; but lest you should have forgotten, I shall speak of the latter briefly by way of recalling it to your recollection. I should use more words if I were introducing, not recalling the subject. Jacob saw a ladder in a dream; and on a ladder he saw angels ascending and descending: and he anointed the stone which he had placed at his head. You have heard that the Messias is Christ; you have heard that Christ is the Anointed. For Jacob did not place the stone, the anointed stone, that he might come and adore it: otherwise that would have been idolatry, not a pointing out of Christ. What was done was a pointing out of Christ, so far as it behoved such a pointing out to be made, and it was Christ that was pointed out. A stone was anointed, but not for an idol. A stone anointed; why a stone? "Behold, I lay in Zion a stone, elect, precious: and he that believeth on Him shall not be confounded." Why anointed? Because Christus comes from chrisma. But what saw he then on the ladder? Ascending and descending angels. So it is the Church, brethren: the angels of God are good preachers, preaching Christ; this is the meaning of, "they ascend and descend upon the Son of man." How do they ascend, and how do they descend? In one case we have an example; listen to the Apostle Paul. What we find in him, let us believe regarding the other preachers of the truth. Behold Paul ascending: "I know a man in Christ fourteen years ago was caught up into the third heaven (whether in the body, or whether out of the body, I cannot tell: God knoweth), and that he heard unspeakable words, which it is not lawful for a man to utter." You have heard him ascending, hear him descending: "I could not speak unto you as unto spiritual, but as unto carnal; as babes in Christ I have fed you with milk, not with meat." Behold he descended who had ascended. Ask whether he ascended to the third heaven. Ask whether he descended to give milk to babes. Hear that he descended: "I became a babe in the midst of you, even as a nurse cherisheth her children." For we see both nurses and mothers descend to babes, and although they be able to speak Latin, they shorten the words, shake their tongues in a certain manner, in order to frame childish endearments from a methodical language; because if they speak according to rule, the infant does not understand nor profit. And if there be a father well skilled in speaking, and such an orator that the forum resounds with his eloquence, and the judgment-seats shake, if he have a little son, on his return home he puts aside the forensic eloquence to which he had ascended, and in child's language descends to his little one. Hear in one place the apostle himself ascending and descending in the same sentence: "For whether," says he, "we be beside ourselves, it is to God; or whether we be sober, it is for your cause." What is "we are beside ourselves"? That we see those things which it is not lawful for a man to speak. What is "we are sober for your cause?" "Have I judged myself to know anything among you, save Jesus Christ and Him crucified?" If the Lord Himself ascended and descended, it is evident that His preachers ascend by imitation, descend by preaching.

(in Verb. Dom.) Let us recollect the Old Testament account. Jacob saw in a dream a ladder reaching from earth to heaven; the Lord resting upon it, and the angels ascending and descending upon it. Lastly, Jacob himself understanding what the vision meant, set up a stone, and poured oil upon it. (Gen. 28:12.) When he anointed the stone, did he make an idol? No: he only set up a symbol, not an object of worship. Thou seest here the anointing; see the Anointed also. He is the stone which the builders refused. If Jacob, who was named Israel, saw the ladder, and Nathanael was an Israelite indeed, there was a fitness in our Lord telling him Jacob's dream; as if he said, Whose name thou art called by, his dream hath appeared unto thee: for thou shalt see the heaven open, and the angels of God ascending and descending upon the Son of man. If they descend upon Him, and ascend to Him, then He is both up above and here below at the same time; above in Himself, below in His members.

(Tr. vii. in Joan. c. 23) Good preachers, however, who preach Christ, are as angels of God; i. e. they ascend and descend upon the Son of man; as Paul, who ascended to the third heaven, and descended so far even as to give milk to babes. He saith, We shall see greater things than these: (2 Cor. 12:2. 1 Cor. 3:2) because it is a greater thing that our Lord has justified us, whom He hath called, than that He saw us lying under the shadow of death. For had we remained where He saw us, what profit would it have been? (c. 17.). It is asked why Nathanael, to whom our Lord bears such testimony, is not found among the twelve Apostles. We may believe, however, that it was because he was so learned, and versed in the law, that our Lord had not put him among the disciples. He chose the foolish, to confound the world. Intending to break the neck of the proud, He sought not to gain the fisherman through the orator, but by the fisherman the emperor. The great Cyprian was an orator; but Peter was a fisherman before him; and through him not only the orator, but the emperor, believed.

"And he says to him: Amen, amen I say to you, that you will see heaven opened," according to what is said in Matthew chapter three, that John saw that the heavens were opened over him. "And the Angels of God ascending and descending upon the Son of man." Literally, Angels descended to him, according to what is said in Matthew chapter four: "Angels came and ministered to him"; spiritually however, as Augustine says, what was said to Nathanael is now fulfilled in Christians, because after God-made-man ascended, the entrance to heaven is opened to those believing in him, and they see Angels, that is, preachers, ascending, while they contemplate the secrets of the Divinity; and descending, while they preach human things about him. This vision was prefigured in Genesis chapter twenty-eight, where it is said that Jacob saw the Lord leaning upon the ladder and Angels ascending and descending.

Likewise Bede asks: since Nathanael calls Christ the "Son of God," whence is it that he himself calls himself the "Son of Man"? Bede responds that "by a just governance of dispensation this was done, so that, when both natures are commemorated, he himself would confess his own lowliness, while the other would confess his exaltedness"; so that through this both natures in Christ might become known, and an example of humility might be given, whence man might always recognize and declare lowly things in himself. This is especially against those who, having certain noble relatives, when asked about their origin, do not answer with the name of their father, but of an uncle or some famous kinsman. Our Lord Jesus Christ, although he is noble on the part of the Father but lowliest on the part of the Mother, calls himself the Son of Man often, rarely the Son of God, unless compelled by necessity. And note, as distinct from others, that others are called sons of men, who are begotten from the mingling of seeds; but Christ had only a single parent, and therefore rightly calls himself the Son of Man.

Common now to all is the word which seals the faith of Nathanael. But in saying that angels shall be seen speeding up and down upon the Son of Man, that is, ministering and serving His commands, for the salvation of such as shall believe, He says that then especially shall He be revealed as being by Nature Son of God. For it is not one another that the rational powers serve but surely God. And this does not take away subjection among the angels (for this will not be reasonably called bondage). But we have heard of the Holy Evangelists, that angels came to our Saviour Christ, and ministered unto Him.

Therefore the Lord also, correcting him and leading him to an understanding worthy of His Divinity, says: you will see the angels of God ascending and descending upon the Son of Man. "Accept Me," He says, "not as a mere man, but as the Master of angels." For He whom the angels serve cannot be a mere man, but is true God. This was fulfilled at the crucifixion and at the ascension. For, as Luke relates, both before the sufferings an angel from heaven strengthened Him, and at the tomb an angel appeared, and at the ascension (Luke 22:43; Luke 24:4, 23; Acts 1:10). Some understood the "fig tree" to mean the law, since it had fruit that was sweet for a time, but by the strictness of the legal prescriptions and the difficulty of fulfilling the commandments was covered as if by leaves. The Lord "saw" Nathanael. Regarding this they say that He mercifully looked upon and understood his comprehension, even though he was still under the law. I ask you, if you take delight in such things, to also pay attention to the fact that the Lord saw Nathanael under the fig tree, or under the law, that is, within the law, searching its depths. If he had not searched the depth of the law, the Lord would not have seen him. Know also that "Galilee" means cast down. So, the Lord came to the fallen land of the whole world, or to human nature, and, as the Lover of mankind, looked upon us who were under the fig tree, that is, under sin — pleasant for a time, but with which is joined no small sharpness on account of repentance and the future punishments there — and chose for Himself those who acknowledge Him as the Son of God and King of Israel, who sees God. If we continue our diligence, then He will deem us worthy of even greater contemplations, and we shall see angels "ascending to the height of divine knowledge of Him" and again "descending," because they do not attain full knowledge of the incomprehensible Essence. And in another sense: one "ascends" when he engages in contemplation of the Divinity of the Only-begotten; he "descends" when he willingly engages in contemplations of the incarnation and the descent into hell.

And accordingly he says, Amen, amen, I say to you, you will see the heavens opened and the angels of God ascending and descending on the Son of Man. By this, according to Chrysostom, the Lord wishes to prove that he is the true Son of God, and God. For the peculiar task of angels is to minister and be subject: "Bless the Lord, all of you, his angels, his ministers, who do his will" (Ps 102:20). So when you see angels minister to me, you will be certain that I am the true Son of God. "When he leads his First-Begotten into the world, he says: 'Let all the angels of God adore him'" (Heb 1:6).

When did the apostles see this? They saw it, I say, during the passion, when an angel stood by to comfort Christ (Lk 22:43); again, at the resurrection, when the apostles found two angels who were standing over the tomb. Again, at the ascension, when the angels said to the apostles: "Men of Galilee, why are you standing here looking up to heaven? This Jesus, who has been taken from you into heaven, will come in the same way as you have seen him going into heaven" (Acts 1:11).

Because Christ spoke the truth about the past, it was easier for Nathanael to believe what he foretells about the future, saying, you will see. For one who has revealed the truth about things hidden in the past, has an evident argument that what he is saying about the future is true. He says, the angels of God ascending and descending on the Son of Man, because, in his mortal flesh, he was a little less than the angels; and from this point of view, angels ascend and descend upon him. But insofar as he is the Son of God, he is above the angels, as was said.

According to Augustine, Christ is here revealing his divinity in a beautiful way. For it is recorded that Jacob dreamed of a ladder, standing on the ground, with "the angels of God ascending and descending on it" (Gn 28:16). Then Jacob arose and poured oil on a stone and said, "Truly, the Lord is in this place" (Gn 28:16). Now that stone is Christ, whom the builders rejected; and the invisible oil of the Holy Spirit was poured on him. He is set up as a pillar, because he was to be the foundation of the Church: "No one can lay another foundation except that which has been laid" (1 Cor 3:11). The angels are ascending and descending inasmuch as they are ministering and serving before him. So he said, Amen, amen, I say to you, you will see the heavens opened, and so forth, as if to say: Because you are truly an Israelite, give heed to what Israel saw, so that you may believe that I am the one signified by the stone anointed by Jacob, for you also will see angels ascending and descending upon him [viz. Jesus].

Or, the angels are, according to Augustine, the preachers of Christ: "Go, swift angels, to a nation rent and torn to pieces," as it says in Isaiah (18:2). They ascend through contemplation, just as Paul had ascended even to the third heaven (2 Cor 12:2); and they descend by instructing their neighbor. On the Son of Man, i.e., for the honor of Christ, because "what we preach is not ourselves, but Jesus Christ" (2 Cor 4:5). In order that they might ascend and descend, the heavens were opened, because heavenly graces must be given to preachers if they are to ascend and descend. "The heavens broke at the presence of God" (Ps 67:9); "I saw the heavens open" (Rv 4:1).

Now the reason why Nathanael was not chosen to be an apostle after such a profession of faith is that Christ did not want the conversion of the world to the faith to be attributed to human wisdom, but solely to the power of God. And so he did not choose Nathanael as an apostle, since he was very learned in the law; he rather chose simple and uneducated men. "Not many of you are learned," and "God chose the simple of the world" (1 Cor 1:26).

According to others, time is divided into five: and this is established by Christ who referred to five summonses: "The kingdom of heaven is like a householder who went out early in the morning to hire laborers for his vineyard." The five summonses were in the morning, and at the third, sixth, ninth and eleventh hours. The morning saw the beginning of the creature, for God placed man in Paradise and commanded him "to till it and to keep it." But man had as yet neither mattock nor hoe: but he was able to make them out of the trees that were obedient to him. The second summons was under the scourge, until Noah who preached that man be more careful; the third, under Abraham who was a worshiper of God and a builder of altars, and it lasted until Moses; the fourth, under Moses through the Law and the prodigies, and it lasted until Christ; the fifth, under Christ and through Christ by means of penance—and He called all men to it and also to the wedding feast.

Avoiding ambition, the Lord speaks about another householder, being himself the householder and the regulator of the kingdom of heaven. By "day" he means the whole age during which at different moments since the transgression of Adam he calls just individuals to their pious work, defining rewards for them for their actions. And so "around the first hour" are those at the time of Adam and Enoch; "at the third hour" those in the time of Noah and Shem and the righteous descending from them, for the second time is also the second calling, when the laws were also different. The workers called "at the sixth hour" are those in the time of Abraham, the time of the institution of the circumcision; those "at the eleventh hour" are those just before Christ's advent. In their time alone the question is asked, "What are you doing standing the whole day idle?" for they do not have the hope of the Lord. They were godless in the world and idle in every good work; they are like those "standing idle in the market place," not groping in search of anything at all but running through their whole life to no purpose. The Lord admonishes them, "Why do you stand idle?" They answer, "No one has hired us; for neither Moses nor any of the holy men spoke to the Gentiles but to Jerusalem alone." Nevertheless the lord sends them too into the vineyard. There are five callings so that he may show that at each time there were sensible people and aimless ones, like the five wise virgins and the five foolish ones, according to their particular times. Some were found worthy, and some in their folly thought little of the coming age. The householder should be considered the Father using the Son as manager, not as a subsidiary but as colleague; for he orders and regulates everything through him, whatever he wishes.

The kingdom of heaven is said to be like a householder who hires workers to cultivate his vineyard. But who more fittingly holds the likeness of a householder than our Creator, who rules those whom he created, and possesses his elect in this world just as a master possesses his subjects in a house? He has a vineyard, namely the universal Church, which, from righteous Abel to the last elect who will be born at the end of the world, has sent forth as many branches as it has produced saints. This householder, therefore, hires workers to cultivate his vineyard at dawn, the third hour, the sixth, the ninth, and the eleventh, because from the beginning of this world until its end he has not ceased to gather preachers to instruct the faithful people. For the morning of the world was from Adam to Noah, the third hour from Noah to Abraham, the sixth from Abraham to Moses, the ninth from Moses to the coming of the Lord, and the eleventh from the coming of the Lord to the end of the world. In this last hour the holy apostles were sent as preachers, who received their full wage though they came late. Therefore the Lord has never ceased to send workers to instruct his people, as if to cultivate his vineyard, because both earlier through the patriarchs, and afterward through the teachers of the law and the prophets, and finally through the apostles, while he cultivated the character of his people, he labored, as it were, through workers in the cultivation of the vineyard. Although, in whatever measure or degree, whoever lived with right faith and good action was a worker of this vineyard.

(Hom. in Ev. xix, 1.) Or; The Master of the household, that is, our Maker, has a vineyard, that is, the Church universal, which has borne so many stocks, as many saints as it has put forth from righteous Abel to the very last saint who shall be born in the end of the world. To instruct this His people as for the dressing of a vineyard, the Lord has never ceased to send out His labourers; first by the Patriarchs, next by the teachers of the Law, then by the Prophets, and at the last by the Apostles, He has toiled in the cultivation of His vineyard; though every man, in whatsoever measure or degree he has joined good action with right faith, has been a labourer in the vineyard.

(ubi sup.) The morning is that age of the world which was from Adam and Noah, and therefore it is said, Who went out early in the morning to hire labourers into his vineyard. The terms of their hiring He adds, And when he had agreed with the labourers for a denarius a day.

Chapter 20, Verse 1 onwards: The kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard. After agreeing to pay them the usual daily wage, he sent them into his vineyard. Going out again at about the third hour, he saw others standing idle in the marketplace and said to them, 'You also go into the vineyard, and I will give you whatever is right.' So they went. Again he went out about the sixth and ninth hour and did the same. At about the eleventh hour, he went out and found others standing around, and he said to them, 'Why are you standing here idle all day?' They said to him, 'Because no one has hired us.' He said to them, 'You also go into the vineyard.' When evening came, the owner of the vineyard said to his foreman, 'Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.' So when those hired at about the eleventh hour came, each one received a denarius. But when the first came, they thought that they would receive more; and they themselves also received each a denarius. And receiving it, they murmured against the householder, saying: These last have worked one hour, and you have made them equal to us, who have borne the burden of the day and the heat? But answering one of them, he said: This parable or similitude of the kingdom of heaven is understood from the things that have been set forth. For it is written before it: Many will be first who will be last, and the last first. Not deferring to time but to faith. And he said that the householder went out early in the morning to hire laborers for his vineyard and agreed to pay them a denarius for their work. Then he went out again around the third hour and saw others standing idle in the marketplace, and he promised to pay them what is just, not a denarius. He also did the same at the sixth hour and the ninth hour. And the eleventh hour workers also found others standing idle all day long, and sent them into the vineyard. And when it was evening, the owner of the vineyard instructed his steward to begin paying the workers, starting with the last ones hired and ending with the first ones hired; and all were equally incited against the last ones, accusing the father of the household of unfairness. Not because they received less than what was agreed upon, but because they wanted to receive more than those upon whom the steward had shown his mercy. It seems to me that the first hour belongs to the workers Samuel, Jeremiah, and John the Baptist, who can say with the Psalmist: 'You are my God from my mother's womb' (Psalm 22:11). The third hour belongs to those who began to serve God from their youth. The sixth hour belongs to those who took up the yoke of Christ in mature age. The ninth hour belongs to those who are already declining towards old age. And the eleventh hour belongs to those in their final old age. Yet all receive the same reward, although the labor is different. There are those who explain this parable in a different way. The first hour is said to represent the time from Adam and the other patriarchs to Noah; the third, from Noah to Abraham and the giving of circumcision to him; the sixth, from Abraham to Moses, when the Law was given; the ninth, from Moses to the prophets; the eleventh, from the apostles to the Gentile people, whom everyone envies. Therefore, understanding this itself after the eleventh hour, when it was near the setting of the sun and towards evening, John the Evangelist speaks: My little children, it is the last hour (1 John 2:13). And at the same time, consider that the injustice of the head of the household, which everyone equally accuses the eleventh hour workers of, they do not understand in themselves. For if the head of the household is unjust, he is not unjust in one, but in all: because the worker who was sent to the vineyard in the third hour did not work as much as the one who was sent in the first hour. Similarly, the worker who was sent in the sixth hour worked less than the one in the third hour; and the worker in the ninth hour worked less than the one in the sixth hour. Therefore, every backward calling is envied by the peoples, and is twisted in the grace of the Gospel. Hence, the Savior concludes the parable, saying: The first will be last, and the last first. Thus, the Jews are turned from head to tail, and we are changed from tail to head.

Or, all that were called of old envy the Gentiles, and are pained at the grace of the Gospel.

"For the kingdom of Heaven," He said, "is like to a man that is an householder, which went out early in the morning to hire laborers into his vineyard. And when he had agreed with them for a penny a day, he sent them into his vineyard."

"And at the third hour he saw others standing idle, and to them too he said, Go ye also into the vineyard, and whatsoever is right I will give you. And about the sixth and ninth hours he did likewise. And about the eleventh hour, he saw others standing idle, and saith unto them, Why stand ye here all the day idle? But they say unto him, No man hath hired us. He saith unto them, Go ye also into my vineyard, and whatsoever is right, ye shall receive."

"So when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. And the first supposed that they should receive more, and they received likewise every man a penny. And when they had received it, they murmured against the good man of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us that have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong; didst thou not agree with me for a penny? Take that thine is, and go thy way; I will give unto this last also, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? Thus the last shall be first, and the first last: for many are called, but few chosen."

What is to us the intent of this parable? For the beginning doth not harmonize with what is said at the end, but intimates altogether the contrary. For in the first part He shows all enjoying the same, and not some cast out, and some brought in; yet He Himself both before the parable and after the parable said the opposite thing. "That the first shall be last, and the last first," that is, before the very first, those not continuing first, but having become last. For in proof that this is His meaning, He added, "Many are called, but few chosen," so as doubly both to sting the one, and to soothe and urge on the other.

But the parable saith not this, but that they shall be equal to them that are approved, and have labored much. "For thou hast made them equal unto us," it is said, "that have borne the burden and heat of the day."

What then is the meaning of the parable? For it is necessary to make this first clear, and then we shall clear up that other point. By a vineyard He meaneth the injunctions of God and His commandments: by the time of laboring, the present life: by laborers, them that in different ways are called to the fulfillment of the injunctions: by early in the morning, and about the third and ninth and eleventh hours, them who at different ages have drawn near to God, and approved themselves.

But the question is this, whether the first having gloriously approved themselves, and having pleased God, and having throughout the whole day shone by their labors, are possessed by the basest feeling of vice, jealousy and envy. For when they had seen them enjoying the same rewards, they say, "These last have wrought but one hour, and thou hast made them equal unto us, that have borne the burden and heat of the day." And in these words, when they are to receive no hurt, neither to suffer diminution as to their own hire, they were indignant, and much displeased at the good of others, which was proof of envy and jealousy. And what is yet more, the good man of the house in justifying himself with respect to them, and in making his defense to him that had said these things, convicts him of wickedness and the basest jealousy, saying, "Didst thou not agree with me for a penny? Take that thine is, and go thy way; I will give unto the last even as unto thee. Is thine eye evil, because I am good?"

What then is it which is to be established by these things? For in other parables also this self-same thing may be seen. For the son who was approved is brought in, as having felt this self-same thing, when he saw his prodigal brother enjoying much honor, even more than himself. For like as these enjoyed more by receiving first, so he in a greater degree was honored by the abundance of the things given him; and to these things he that was approved bears witness.

What then may we say? There is no one who is thus justifying himself, or blaming others in the kingdom of Heaven; away with the thought! for that place is pure from envy and jealousy. For if when they are here the saints give their very lives for sinners, much more when they see them there in the enjoyment of these things, do they rejoice and account these to be blessings of their own. Wherefore then did He so frame His discourse? The saying is a parable, wherefore neither is it right to inquire curiously into all things in parables word by word, but when we have learnt the object for which it was composed, to reap this, and not to busy one's self about anything further.

Wherefore then was this parable thus composed? what is its object to effect? To render more earnest them that are converted and become better men in extreme old age, and not to allow them to suppose they have a less portion. So it is for this cause He introduces also others displeased at their blessings, not to represent those men as pining or vexed, away with the thought! but to teach us that these have enjoyed such honor, as could even have begotten envy in others. Which we also often do, saying, "Such a one blamed me, because I counted thee worthy of much honor," neither having been blamed, nor wishing to slander that other, but hereby to show the greatness of the gift which this one enjoyed.

But wherefore can it have been that He did not hire all at once? As far as concerned Him, He did hire all; but if all did not hearken at once, the difference was made by the disposition of them that were called. For this cause, some are called early in the morning, some at the third hour, some at the sixth, some at the ninth, some at the eleventh, when they would obey.

This Paul also declared when he said, "When it pleased Him, who separated me from my mother's womb." When did it please Him? When he was ready to obey. For He willed it even from the beginning, but because he would not have yielded, then it pleased Him, when Paul also was ready to obey. Thus also did He call the thief, although He was able to have called him even before, but he would not have obeyed. For if Paul at the beginning would not have obeyed, much more the thief.

And if they say, "No man hath hired us," in the first place as I said we must not be curious about all the points in the parables; but here neither is the good man of the house represented to say this, but they; but he doth not convict them, that he might drive them to perplexity, but might win them over. For that He called all, as far as lay in Him, from the first even the parable shows, saying, that "He went out early in the morning to hire."

From everything then it is manifest to us, that the parable is spoken with reference to them who from earliest youth, and those who in old age and more tardily, lay hold on virtue; to the former, that they may not be proud, neither reproach those called at the eleventh hour; to the latter, that they may learn that it is possible even in a short time to recover all.

For since He had been speaking about earnestness, and the casting away of riches, and contempt of all one's possessions, but this needed much vigor of mind and youthful ardor; in order to kindle in them a fire of love, and to give vigor to their will, He shows that it is possible even for men coming later to receive the hire of the whole day.

But He doth not say it thus, lest again He should make them proud, but he shows that the whole is of His love to man, and because of this they shall not fail, but shall themselves enjoy the unspeakable blessings.

And this chiefly is what it is His will to establish by this parable. And if He adds, that, "So the last shall be first and the first last; for many are called, but few chosen," marvel not. For not as inferring it from the parable doth He say this, but His meaning is this, that like as this came to pass, so shall that come to pass. For here indeed the first did not become last, but all received the same contrary to hope and expectation. But as this result took place contrary to hope and contrary to expectation, and they that came before were equalled by them that followed, so shall that also come to pass which is more than this, and more strange, I mean, that the last should come to be even before the first, and that the first should be after these. So that that is one thing, and this another.

But He seems to me to say these things, darkly hinting at the Jews, and amongst the believers at those who at first shone forth, but afterwards neglected virtue, and fell back; and those others again that have risen from vice, and have shot beyond many. For we see such changes taking place both with respect to faith and practice.

For the whole of this present life may be called one day, long to us, short compared to the existence of God.

The market-place is all that is without the vineyard, that is, without the Church of Christ.

The Master of the household is Christ, whose house are the heavens and the earth; and the creatures of the heavens, and the earth, and beneath the earth, His family. His vineyard is righteousness, in which are set divers sorts of righteousness as vines, as meekness, chastity, patience, and the other virtues; all of which are called by one common name righteousness. Men are the cultivators of this vineyard, whence it is said, Who went out early in the morning to hire labourers into his vineyard. For God placed His righteousness in our senses, not for His own but for our benefit. Know then that we are the hired labourers. But as no man gives wages to a labourer, to the end he should do nothing save only to eat, so likewise we were not thereto called by Christ, that we should labour such things only as pertain to our own good, but to the glory of God. And like as the hired labourer looks first to his task, and after to his daily food, so ought we to mind first those things which concern the glory of God, then those which concern our own profit. Also as the hired labourer occupies the whole day in his Lord's work, and takes but a single hour for his own meal; so ought we to occupy our whole life in the glory of God, taking but a very small portion of it for the uses of this world. And as the hired labourer when he has done no work is ashamed that day to enter the house, and ask his food; how should not you be ashamed to enter the church, and stand before the face of God, when you have done nothing good in the sight of God?

For in this world men live by buying and selling, and gain their support by defrauding each other.

Or; The idle are not sinners, for they are called dead. But he is idle who works not the work of God. Do you desire to be not idle? Take not that which is another's; and give of that which is your own, and you have laboured in the Lord's vineyard, cultivating the vine of mercy. It follows, And he said unto them, Go ye also into my vineyard. Observe that it is with the first alone that He agrees upon the sum to be given, a denarius; the others are hired on no express stipulation, but What is right I will give you. For the Lord knowing that Adam would fall, and that all should hereafter perish in the deluge, made conditions for him, that he should never say that he therefore neglected righteousness, because he knew not what reward he should have. But with the rest He made no contract, seeing He was prepared to give more than the labourers could hope.

These two hours are coupled together, because in the sixth and ninth it was that He called the generation of the Jews, and multiplied to publish His testaments among men, whereas the appointed time of salvation now drew nigh.

For what is our hiring, and the wages of that hiring? The promise of eternal life; for the Gentiles knew neither God, nor God's promises.

Consider, He gives the reward not the next morning, but in the evening. Thus the judgment shall take place while this world is still standing, and each man shall receive that which is due to him. This is on two accounts. First, because the happiness of the world to come is to be itself the reward of righteousness; so the award is made before, and not in that world. Secondly, that sinners may not behold the blessedness of that day, The Lord saith unto his steward, that is, the Son to the Holy Spirit.

For we always give more willingly, where we give without return, seeing it is for our own honour that we give. Therefore God in giving reward to all the saints shows himself just; in giving to us, merciful; as the Apostle speaks, That the Gentiles might glorify God for his mercy; (Rom. 16:9.) and thence it is said, Beginning from the last even unto the first. Or surely that God may show His inestimable mercy, He first rewards the last and more unworthy, and afterwards the first; for of His great mercy He regarded not order of merit.

And this not with injustice. For he who was born in the first period of the world, lived no longer than the determined time of his life, and what harm was it to him, though the world continued after his leaving it? And they that shall be born towards its close will not live less than the days that are numbered to them. And how does it cut then labour shorter, that the world is speedily ended, when they have accomplished their thread of life before? Moreover it is not of man to be born sooner or later, but of the power of God. Therefore he that is born first cannot claim to himself a higher place, nor ought he to be held in contempt that was born later. And when they had received it, they murmured against the goodman of the house, saying. But if this we have said be true, that both first and last have lived their own time, and neither more nor less; and that each man's death is his consummation, what means this that they say, We have borne the burden and heat of the day? Because to know that the end of the world is at hand is of great force to make us do righteousness. Wherefore Christ in His love to us said, The kingdom of heaven shall draw nigh. (Matt. 4:2.) Whereas it was a weakening of them to know that the duration of the world was to be yet long. So that though they did not indeed live through the whole of time, they seem in a manner to have borne its weight. Or, by the burden of the day is meant the burdensome precepts of the Law; and the heat may be that consuming temptation to error which evil spirits contrived for them, stirring them to imitate the Gentiles; from all which things the Gentiles were exempt, believing on Christ, and by compendiousness of grace being saved completely.

Their complaint was not that they were defrauded of their rightful recompense, but that the others had received more than they deserved. For the envious have as much pain at others' success as at their own loss. From which it is clear, that envy flows from vain glory. A man is grieved to be second, because he wishes to be first. He removes this feeling of envy by saying, Didst thou not agree with me for a denarius?

Or; He says the first shall be last, and the last first, not that the last are to be exalted before the first, but that they should be put on an equality, so that the difference of time should make no difference in their station. That He says, For many are called, but few chosen, is not to be taken of the elder saints, but of the Gentiles; for of the Gentiles who were called being many, but few were chosen.

To establish the truth of this saying, There are many first that shall be last, and last first, the Lord subjoins a similitude.

Else how shall we sing thanks to God to eternity, if there shall remain in us no sense and memory of this debt; if we shall be reformed in substance, not in consciousness? Consequently, we who shall be with God shall be together; since we shall all be with the one God-albeit the wages be various, albeit there be "many mansions", in the house of the same Father having laboured for the "one penny " of the self-same hire, that is, of eternal life; in which (eternal life) God will still less separate them whom He has conjoined, than in this lesser life He forbids them to be separated.

For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the marketplace, and said unto them: Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. The kingdom of heaven is Christ, Who is likened to a man inasmuch as Christ took on our form. He is the householder, as He is Master of the house, that is, of the Church. This Christ, then, went out from the bosom of the Father and hired laborers into the vineyard, namely, into the study of the Scriptures and into the doing of the commandments. Or, He hired each one to labor in the vineyard which is his own soul. He hires one in the morning, that is, in his childhood; another, at the third hour, in his youth; others at the sixth and ninth hours, when they are twenty five or thirty years of age, or simply, in their manhood; and others at the eleventh hour, in their old age. For there are many who came to believe even as old men. Or, in another manner as well, the day is this present age, for in it we labor as if for one day. The Lord, then, called at the first hour those living at the time of Enoch and Noah; at the third hour, those living at the time of Abraham; at the sixth hour, those living at the time of Moses; at the ninth hour, those living at the time of the prophets; at the eleventh hour, namely, at the close of the age, the Gentiles, who had been idle from every good work. No one had hired them because no prophet had been sent to the Gentiles.

Above, the Lord treated of the attainment of the kingdom through the way of common salvation and through the way of perfection; and because some believe they will arrive undeservedly, they are therefore repelled. And first, those who intend to come on account of the antiquity of time; secondly, those on account of carnal origin. The second is at and Jesus going up to Jerusalem, etc. The first, then, is set forth under the parable of the householder and the hired workers. First, he sets forth the parable; secondly, he draws the conclusion to which the parable is directed, at so shall the last be first, and the first last. The parable has two parts. First, he treats of the hiring; secondly, of the remuneration. The second is at and when evening had come, etc. Regarding the first, four hirings are set forth, which are invitations of workers to labor. The second is at and going out about the third hour, etc. The third is at and again he went out about the sixth hour, etc. The fourth is at but about the eleventh hour he went out. Regarding the first, he touches on three things. First, the one hiring is mentioned; secondly, those hired are set forth; thirdly, the manner of hiring. The second is at who went out early in the morning to hire laborers. The third is at and having made an agreement, etc. This householder is God, whose household is the whole world, but especially the rational creature; and he is called a householder from the likeness of governing. Wisdom 14:3: but you, father, govern all things by your wisdom. Who went out early in the morning to hire laborers into his vineyard. Here he treats of those hired. First, it is asked what the vineyard is, who the workers are, why they are hired. What this vineyard is: according to Chrysostom, it is justice, and as many virtues as it produces, so many branches it sends forth. Song of Songs 8:12: my vineyard is before me. Gregory says: the vineyard signifies the holy Church. Isaiah 5:7: the vineyard of the Lord of hosts is the house of Israel. And the various branches. The workers, indeed, are all who descended from Adam, hence all men. Genesis 2:15: the Lord placed Adam in Paradise to work and to keep it. For each one ought to work justice and cultivate it and have care for his neighbor. Sirach 17:12: God commanded each one concerning his neighbor. Likewise, prelates are workers. Isaiah 61:3: and they shall be called the mighty ones of justice in it, the planting of the Lord unto glory. They are called hired workers because they ought to work for their reward, and are like hirelings. Job 7:1: the life of man upon earth is a warfare, and his days are like the days of a hireling. For just as a hireling does not receive his wages immediately but waits, so we in this life. But for one to be a good hireling, he must labor for the advantage of his master: thus if we labor in the vineyard of the Church, we ought to refer everything to God. Hence, 1 Corinthians 10:31: do all things for the glory of the Lord. Likewise, first he cultivates and afterward he eats; and so it is necessary that we first cultivate and prepare the salvation of others, and afterward seek temporal things. Above, chapter 6:33: seek first the kingdom of God, and all these things shall be added unto you. Luke 17:8: gird yourself and serve me while I eat and drink, and afterward you shall eat and drink. Likewise, thirdly, it is required that he be occupied in labor the whole day; thus the cultivator of the Lord's vineyard should spend little time on what pertains to himself, but it is necessary that we spend all our time in the service of God. 1 Corinthians 15:58: abounding in the work of the Lord always. Likewise, he is ashamed to appear before his master unless he has done well; so also one ought not to appear here before the Lord except with a good work. Exodus 23 and 34:20: you shall not appear before me empty. But let us see what morning means. The whole time of this world is one day. Psalm 89:4: a thousand years are as yesterday which is past. The different hours are the different ages. The first is from Adam to Noah, and in that time the Lord admonished men both through messengers and through apparitions to go into the vineyard of justice. Or it can be said that the whole life of a man is one day. The morning of this day is childhood. For childhood is green like grass; hence some are called from childhood, as Jeremiah, Daniel, and John the Baptist were called from childhood. Therefore he says, who went out early in the morning, etc.

He gives to all "their single denarius," which is the grace of the Spirit, perfecting the saints in conformity with God and impressing the heavenly stamp on their souls and leading them to life and immortality.

The denarius I suppose here to mean salvation.

A denarius was a coin anciently equal to ten sesterces, and bearing the king's image. Well therefore does the denarius represent the reward of the keeping of the decalogue. And that, Having agreed with them for a denarius a day, is well said, to show that every man labours in the field of the holy Church in hope of the future reward.

Next, the manner of hiring is determined; hence he says, and having made an agreement with the workers for a denarius a day. By this denarius is signified eternal life, because that denarius was worth ten ordinary coins. Likewise, it had impressed upon it the likeness of the king. Hence, what is signified by this denarius consists in the observance of the Decalogue. Above, chapter 19:17: if you will enter into life, keep the commandments. Likewise, it bears the likeness of God. 1 John 3:2: when he shall appear, we shall be like to him.

The worker at dawn, the third, sixth, and ninth hour designates that ancient Hebrew people, who among their elect from the very beginning of the world, while they strove to worship God with right faith, did not cease, as it were, to labor in the cultivation of the vineyard.

(ubi sup.) The third hour is the period from Noah to Abraham; of which it is said, And he went out about the third hour; and saw others standing in the market-placeidle.

(ubi sup.) He that lives to himself, and feeds on the delights of the flesh, is rightly accused as idle, forasmuch as he does not seek the fruit of godly labour.

Or, He did not call upon the labourers of the third hour for a complete task, but left to their own choice, how much they should work. For they might perform in the vineyard work equal to that of those who had wrought since the morning, if they chose to put forth upon their task an operative energy, such as had not yet been exerted.

Next, he treats of the second hiring: and going out about the third hour, etc. If we take one day as the whole course of the world, just as the first hour signifies the time from Adam to Noah, so the second from Noah to Abraham. Before the promises were made concerning Christ, then through the angels he admonished many, and he also had many who admonished others. But if we take the life of one man, the third hour is adolescence; for just as at the third hour of the day the sun begins to grow warm, so in adolescence the sun of intelligence begins to shine. Likewise, it then begins to grow hot. James 1:11: the sun rose with a burning heat. And he found these in the marketplace and idle. This marketplace is the present life. A marketplace is a place where disputes are conducted; a marketplace is where things are sold and bought, and it signifies the present life, which is full of disputes, buying and selling. 1 John 5:19: the whole world is seated in wickedness. And these were idle, because they had already lost part of their life; for idle are called not only those who do evil, but also those who do not do good. And just as the idle do not attain their end, so neither do these. The end of man is eternal life; therefore, whoever works in the manner he ought will have it, if he has not been idle. Sirach 33:29: idleness has taught much evil.

And he said to them: go you also into my vineyard. Because God rewards according to justice. 1 Samuel 26:23: God will reward according to justice. With these he did not agree upon a denarius. Why with the first, and not with these? The reason is, according as it refers to the age of the world: because Adam was going to sin, he could therefore be excused if he had not known his remuneration; but he knew, because he had tasted. Likewise, he who has better senses, truth is more clearly known to him. Since, therefore, Adam had better senses, truth was more clearly known to him. But with the others he did not agree, because he always pays more than he promises. Isaiah 64:4 and 1 Corinthians 2:9: eye has not seen, besides you, what you have prepared for those who love you. Likewise, the first were hired for the whole day. Therefore they ought to have the full wage; for this reason a denarius for the day is promised to them, which will be the full reward. But the other does not give his whole life to God; therefore he does not agree with him, because it could be that he will work more fervently, and thus will be rewarded more; or so negligently that he will not merit. Therefore he says, and whatever is just I will give you, because if they recover the time lost, they will have the full reward. 1 Corinthians 3:13: every man's work shall be manifest, for the day of the Lord shall declare it. Likewise, he invited the first to go, but these went of their own accord; because in children there is no discretion, and therefore if they do some good, it seems to be more from the Holy Spirit than from discretion; but in adolescence a man is moved by his own counsel. Likewise, of the first it is said that he sent them; of these, that they went of their own accord.

(ubi sup.) The sixth hour is that from Abraham to Moses, the ninth that from Moses to the coming of the Lord.

And again he went out about the sixth and the ninth hour. According as the day is called the age of the world, so the sixth hour was from Abraham to David, and the ninth from David to Christ. But why does he join two hours? Because at that time the people were divided, namely, the Jewish and the Gentile peoples. Hence it can be said that the sixth hour is youth, because just as at midday the sun is at its perfection, so is man in youth. The ninth hour is old age; and he joins these two because the manner of living is the same in both.

But at the eleventh hour the Gentiles are called, to whom it is also said: Why do you stand here idle all day? For those who, after so long a time of the world had passed, had neglected to labor for their life, stood idle, as it were, all day. But consider, brothers, what they answer when questioned: For they say: Because no one has hired us. Indeed, no patriarch, no prophet had come to them. And what does it mean to say: No one has hired us for labor, except: No one has preached to us the ways of life? What then shall we, who cease from good work, say in our excuse, we who came to the faith almost from our mother's womb, who heard the words of life from the very cradle, who from the breasts of holy Church have drunk the draught of heavenly preaching along with the milk of the flesh?

We can indeed also distinguish these same diversities of hours according to the stages of ages for each individual person. For the morning of our understanding is childhood. The third hour can be understood as adolescence, because the sun, as it were, advances higher as the heat of age increases. The sixth hour is youth, because the sun is fixed as if at its center, while in that age the fullness of strength is established. The ninth hour is understood as old age, in which the sun descends as if from its high axis, because that age declines from the heat of youth. The eleventh hour is that age which is called decrepit or advanced. Hence the Greeks call the very elderly not γέροντας but πρεσβυτέρους, to indicate that those whom they call more advanced are more than old. Therefore, since one person is led to a good life in childhood, another in adolescence, another in youth, another in old age, another in decrepit age, workers are called to the vineyard at different hours, as it were.

(ubi sup.) The eleventh hour is that from the coming of the Lord to the end of the world. The labourer in the morning, at the third, sixth, and ninth hours, denotes the ancient Hebrew people, which in its elect from the very beginning of the world, while it zealously and with right faith served the Lord, ceased not to labour in the husbandry of the vineyard. But at the eleventh the Gentiles are called. For they who through so many ages of the world had neglected to labour for their living, were they who had stood the whole day idle. But consider their answer; They say unto him, Because no man hath hired us; for neither Patriarch nor Prophet had come to them. And what is it to say, No man hath hired us, but to say, None has preached to us the way of life,

Or otherwise. The morning is our childhood; the third hour may be understood as our youth, the sun as it were mounting to his height is the advance of the heat of age; the sixth hour is manhood, when the sun is steady in his meridian height, representing as it were the maturity of strength; by the ninth is understood old age, in which the sun descends from his vertical height, as our age falls away from the fervour of youth; the eleventh hour is that age which is called decrepit, and doting.

They then who have neglected till extreme old age to live unto God, have stood idle to the eleventh hour, yet even these the master of the household calls, and oftentimes gives them their reward before other, inasmuch as they depart out of the body into the kingdom before those that seemed to be called in their childhood.

But this, Why stand ye here all the day idle? is not said to such as having begun in the spirit (Gal. 3:3) have been made perfect by the flesh, as inviting them to return again, and to live in the Spirit. This we speak not to dissuade prodigal sons, who have consumed their substance of evangelic doctrine in riotous living, from returning to their father's house; but because they are not like those who sinned in their youth, before they had learnt the things of the faith.

But about the eleventh hour he went out. The fourth hiring is set forth; and he does three things. First, he rebukes; secondly, he excuses; thirdly, they are invited. The second is at they say to him: because no man has hired us. The third is at go you also into my vineyard. He says, therefore, but about the eleventh hour he went out. The ninth hour is the time of Christ. Hence, 1 John 2:18 says: little children, it is the last hour. And Hebrews 1:1: God, who at sundry times spoke of old to the fathers by the prophets, last of all in these days has spoken to us by his Son. Isaiah 52:6: behold, I who spoke, am here. Or it can be called old age, or decrepit age, because some persist in sin until decrepit age. Psalm 89:6: in the evening let it fall and grow dry and wither. And he found others standing. He found others in the marketplace; these, not so. The reason is, according to the Philosopher, that there is a difference between adolescents and the elderly, because adolescents are entirely in hope, while the elderly are not in hope but in memories. Hence the former are found in the marketplace as though wishing to acquire; but these are found standing, as though not wishing to acquire but to preserve what has been acquired. Likewise, he saw the first and did not rebuke them; but he saw these and rebuked them, because the former are still weak, and passions dominate in them, and therefore they are to be excused for not spending their time in the service of God; but the elderly abound in good sense, and therefore he rebukes them: why do you stand here all the day idle? Proverbs 12:11: he who pursues idleness is very foolish; and 28:19: he who pursues idleness shall be filled with poverty.

The last ones, receiving the generosity of the Master instead of troubles, are first to receive their reward, since all those after the Lord's coming have become—through baptism and the union with the Spirit—"sharers in God's nature" and are called sons of God.… For the prophets too have become sharers in the Spirit, but not in the same way as the faithful, since the Holy Spirit is in some way like a leaven for the souls of the faithful and changes the entire man to another condition of life. And so we have become "participants in God's nature," and openly we cry "Abba, Father." The more ancient peoples did not receive the same grace. So Paul too says, "For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship." The ancients then received a spirit of slavery without the honor of adoption. Since therefore we really are first to receive a denarius, we must of necessity be said to be honored above the rest.

At the end of life, which is evening (for the time after Christ's sojourn until the consummation is the time after the eleventh hour, as John says: "It is the last hour"), the householder orders their wages to be given, beginning with the last.

Examine your ways, therefore, dearest brothers, and see if you are already workers of God. Let each one weigh what he does, and consider whether he labors in the Lord's vineyard. For they labor for the Lord who think not of their own things but of the Lord's gains, who serve with zeal of charity, with eagerness of piety, who are watchful for gaining souls, who hasten to lead others along with themselves to life. For he who lives for himself, who feeds on the pleasures of his flesh, is rightly reproached as idle, because he does not pursue the fruit of divine work. He who has neglected to live for God even until the last age has stood idle until the eleventh hour, as it were. Hence it is rightly said to those who are sluggish until the eleventh hour: Why do you stand here idle all day? As if it were openly said: If you did not wish to live for God in childhood and youth, at least come to your senses in the last age, and come to the ways of life, even if late, when you will not have much labor ahead. And such ones, therefore, the householder calls, and often they are rewarded first, because they depart from the body to the kingdom before those who seemed to have been called from childhood.

These then are sent into the vineyard, Go ye also into my vineyard.

There follows their excuse: they say to him: because no man has hired us. If we refer this to the state of the world, these signify the Gentile people, who did not serve God but idols. But they are excused, because they did not have prophets as the Jews did. Hence, Psalm 147:20: he has not done in like manner to every nation, and his judgments he has not made manifest to them. Or according as it refers to the age of man, it signifies that some are not given the occasion of returning to God until old age. And the reason is that all things have their time. Or it can happen from the divine dispensation, because to those who love God, all things work together unto good, Romans 8:28. Hence the Lord knew that if he had called them before, they would not have stood firm. They are therefore hired when they consent, and they rise again more efficaciously. Hence he says, go you also into my vineyard. Hence, although they are decrepit, he still wills all men to be saved, 1 Timothy 2:4. Likewise, to the first he promised a reward, but to these he did not, because it was owed to the former since they served him from the morning; but to these it is owed from mercy alone. Wisdom 4:13: being made perfect in a short time, he fulfilled a long time.

(non occ. sed vid. Raban.) Or, if you choose, the Father saith unto the Son; for the Father wrought by the Son, and the Son by the Holy Spirit, not that there is any difference of substance, or majesty.

Did not the thief come at the eleventh hour, who, even if he did not have time through age, yet had it late through punishment, who confessed God on the cross, and breathed out the spirit of life almost with the voice of his sentence? The householder began to give the denarius from the last, because he led the thief to the rest of paradise before Peter.

Or; The Lord said to his steward, that is, to one of the Angels who was set over the payment of the labourers; or to one of those many guardians, according to what is written, that The heir as long as he is a child is under tutors and governors. (Gal. 4:2.)

But the first labourers having the witness through faith have not received the promise of God, the lord of the household providing some better thing for us, that they without us should not be made perfect. (Heb. 11:40.) And because we have obtained mercy, we hope to receive the reward first, we, that is, who are Christ's, and after us they that wrought before us; wherefore it is said, Call the labourers, and give them their hire, beginning from the last unto the first.

But when they had rendered their day's task, at the fitting time for payment, When even was come, that is, when the day of this world was drawing to its close.

Or, the Lord Jesus Christ Himself is the master of the household, and also the steward, like as He is the door, and also the keeper of the door. For He Himself will come to judgment, to render to each man according to that he has done. He therefore calls His labourers, and renders to them their wages, so that when they shall be gathered together in the judgment, each man shall receive according to his works.

So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the master of the house, saying, These last have laboured but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? Take what is thine, and go thy way: I desire to give unto this last, even as unto thee; or am I not allowed to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called, but few chosen. Evening means the end of the world. Therefore at the end each one receives his penny, which is the gift of the Holy Spirit re-fashioning man into the image of God and making him a sharer in the divine nature. Those who lived before Christ's incarnation labored more, because death was not yet then destroyed, nor the devil crushed, but sin still had its full vitality. But we who by the grace of Christ have been made righteous through baptism receive power to conquer our opponent who has already been cast down and slain by Christ. Also, according to the first interpretation, those who believed in their youth have a greater labor than those who approached in old age, for the youth, warring with passions, must bear the burden of anger and the heat of desires, while the old man is in tranquility. Nevertheless, all are deemed worthy of the one gift of the Holy Spirit. The parable, then, teaches us that it is possible even in old age to repent and obtain the kingdom, for this is the eleventh hour. Surely the saints are not envious of those who receive the same reward? Far from it. But this shows here that the good things given to the righteous are so great as to even incite one to envy.

And when evening had come, etc. Here he treats of the remuneration. And first is set forth the remuneration; secondly, the murmuring; thirdly, the response. Regarding the first, he does two things. First, the time is set forth; secondly, the person commissioning; thirdly, the person to whom it is committed. The time is set forth: and when evening had come, etc. And this can be understood either of the end of life or of the end of the world. Psalm 29:6: in the evening weeping shall have place, because the light of the world fails. And he says evening, because in this world the judgment will take place. The lord of the vineyard said to his steward. The lord is the whole Trinity. He said to his steward, i.e., to Christ. And there is given to him the power of raising up, the power of judging, and the order of judgment is indicated. The power is indicated: call the workers, i.e., raise the dead. John 5:28: all who are in the tombs shall hear the voice of the Son of God. The power of judging: pay them their hire, i.e., be their judge. Hence he gives him the power of judging. John 5:27: he gave him power to execute judgment, because he is the Son of man. Next, the order is indicated: beginning from the last even to the first. And this can be referred to the age of the world. Beginning from the last, namely, from those who have been imbued with the sacraments. Hence a greater grace was given to them than to the first. Ephesians 3:5: which in other generations was not known, as it is now revealed to his holy apostles. Hence it was more abundantly conferred upon them, although some individual persons in the Old Testament had greater grace in some respect. John 7:39: as yet the Spirit was not given, because Jesus was not yet glorified; not that the Holy Spirit had not been given, but because at that time it was more abundantly given. Or it can be referred to the age of man, because those who are in decrepit age die sooner and are sooner rewarded. Or it can be that from their fervor they recover what was previously lost, as we read of the thief. As to both interpretations, Chrysostom says that what a man does more liberally, he does from mercy rather than in any other way; therefore a certain gracious favor and joy is designated. Luke 15:10: there shall be joy in heaven upon one sinner doing penance.

(de Sanc. Virg. 26.) Because that life eternal shall be equal to all the saints, a denarius is given to all; but forasmuch as in that life eternal the light of merits shall shine diversely, there are with the Father many mansions; so that under this same denarius bestowed unequally one shall not live longer than another, but in the many mansions one shall shine with more splendour than another.

How many fathers were there before the law, how many under the law, and yet those who were called at the Lord's coming arrived at the kingdom of heaven without any delay. Therefore those who labored until the eleventh hour receive the same denarius that those who labored from the first hour awaited with all their desire, because those who came to the Lord at the end of the world obtained an equal reward of eternal life with those who had been called from the beginning of the world.

(ubi sup.) They get alike a denarius who have wrought since the eleventh hour, (for they sought it with their whole soul,) and who have wrought since the first. They, that is, who were called from the beginning of the world have alike received the reward of eternal happiness, with those who come to the Lord in the end of the world.

Then follows the execution: when they came who had come about the eleventh hour, whether Christians, or men in decrepit age, they received each a denarius.

Among these [workers] the first seem to have toiled more than the last as having been subject longer to the devil's fanaticism—sin and death and corruption not yet being overpowered. If examined on an equal basis, the matter supposes that more is owed to the earlier workers, because they lived their life when death and the devil ruled; for this is "the burden of the day and the scorching heat," when not even the dew of the Spirit was present to help men to righteousness.

The Apostle says, 1 Corinthians 3:8: every man shall receive his own reward according to his own labor. But when the first also came (do not refer this to the time of the world, because they would be the Jews), they thought that they should receive more, because they had more in the other world. And they also received each his denarius, because they had their individual robes. But what is this? Will not all have glory equally? I say that in one respect the retribution will be equal, in another respect not; because beatitude can be considered with respect to its object, and thus the beatitude of all is one; or with respect to participation in the object, and thus not all will participate equally, because they will not see as clearly. John 14:2: in my Father's house there are many mansions. And it is like the case where many go to a river, and one carries a larger vessel than another: the river exposes itself entirely, yet not all carry away equally; so whoever has a soul more expanded by charity receives more, etc. Sirach 11:24: the blessing of God hastens to the reward of the just, and in a swift hour his process bears fruit.

Hence those who had preceded in labor also say, murmuring: These last worked one hour, and you have made them equal to us who have borne the burden of the day and the heat? For those have borne the burden of the day and the heat whom it befell from the beginning of the world, because they happened to live here for a long time, to endure also longer temptations of the flesh. For to bear the burden of the day and the heat is for each one to be wearied by the heat of his flesh through the times of a longer life.

And this murmur of the labourers corresponds with the frowardness of this nation, which even in the time of Moses were stiff-necked.

And having received it, they murmured against the master of the house, saying: these last have worked but one hour, etc. Above, the remuneration was set forth; here, the murmuring of some is set forth. But here there is a twofold question, because he says that those who received each their denarius murmured. By the denarius is understood eternal life. Is it to be believed that anyone would murmur after receiving his reward? It does not seem so, because then there would be sin there, as is stated in 1 Corinthians 10:10: neither murmur. Chrysostom says that the force of the statement is not in what is said but in why it is said. Hence it should be understood that the remuneration will be so great that, if it were possible, they would murmur. Or it can be understood in this world. Gregory says that this murmuring is nothing other than the deferral of remuneration, because the saints who came last received their reward immediately, but the first waited a long time. Hence, 2 Corinthians 6:13: having the same recompense, as I speak to children, be you also enlarged, etc. Hence the former murmur because they did not receive immediately; but the latter do not, because they received at once. Hilary and Jerome say thus: sometimes Scripture speaks of the whole number of the people, sometimes from the person of the good, sometimes of the wicked; as in Jeremiah 26:8, that all the people rose up against him, and all the people freed him. Here, all the people is taken for part of the people. Thus, in the first time some were good, and not all; therefore something is attributed by reason of the good, something by reason of the wicked; not that they murmured then, but before, because the Jewish people murmured against the Gentile, that he should be made equal to them.

But it can be asked how those who are called to the kingdom even at a late hour are said to have murmured. For no one who murmurs receives the kingdom of heaven, and no one who receives it can murmur. But because the ancient fathers, up until the coming of the Lord, no matter how justly they had lived, were not led to the kingdom unless He descended who would open the gates of paradise to men by the interposition of His death, their murmuring was this very thing: that they both lived rightly for the sake of receiving the kingdom, and yet were long delayed in receiving the kingdom. For those whom the places of hell, however tranquil, received after their righteousness was completed, for them indeed it was both to have labored in the vineyard and to have murmured. Therefore they receive the denarius as if after murmuring, who after long periods in hell arrived at the joys of the kingdom. But we who come at the eleventh hour do not murmur after our labor and receive the denarius, because after the coming of the Mediator, coming into this world, we are led to the kingdom as soon as we depart from the body, and we receive without delay what the ancient fathers deserved to receive with great delay.

(ubi sup.) Or; To bear the burden and heat of the day, is to be wearied through a life of long duration with the heats of the flesh. But it may be asked, How can they be said to murmur, when they are called to the kingdom of heaven? For none who murmurs shall receive the kingdom, and none who receives that can murmur.

(ubi sup.) Or because the old fathers down to the Lord's coming, notwithstanding their righteous lives, were not brought to the kingdom, this murmur is theirs. But we who have come at the eleventh hour, do not murmur after our labours, forasmuch as having come into this world after the coming of the Mediator, we are brought to the kingdom as soon as ever we depart out of the body.

There is also another question. What does it mean that he says, who have borne the burden of the day and the heat? Because they did not bear more than the time they lived, and modern people likewise. What, then, is meant? A threefold answer is given. The first response is that hope deferred afflicts the soul. Some at the beginning of the world bore the burden, because they knew that their retribution was being deferred; therefore they are said to have borne the burden of the day. Or it can be referred to the Jews, who bore the burdens of the Law, concerning which burden Peter says, Acts 15:10: this is a burden which neither we nor our fathers were able to bear. But the Gentiles did not bear such a burden, because they were not subject to the Law. Or, according to Gregory, because the first men lived for a longer time -- for they lived nine hundred years -- therefore they bore a heavier burden.

(Verse 13.) Friend, I do not harm you. I read in a certain book that this friend who is rebuked by the head of the household is understood as the first hour worker, the prototype, and those who believed at that time.

Did you not come with me from a denarius? A denarius has the figure of a king. Therefore, you have received the reward that I promised to you, that is, my image and likeness: what more do you seek? And it is not so much that you want to receive more yourself, but rather that you desire that no one else receive anything, as if the merit of the reward would be diminished by sharing it with another.

A denarius bears the figure of the king. You have therefore received the reward which I promised you, that is, my image and likeness; what desirest thou more?

Perhaps it is to Adam He says, Friend, I do thee no wrong; didst thou not agree with me for a denarius? Take that thine is, and go thy way. Salvation is thine, that is, the denarius. I will give unto this last also as unto thee. A person might not improbably suppose, that this last was the Apostle Paul, who wrought but one hour, and was made equal with all who had been before him.

By this one to whom his answer is given, may be understood all the believing Jews, whom he calls friends because of their faith.

But he answering said to one of them. Here the reproof is set forth. And first, he shows his justice and his mercy; secondly, the equity of the remuneration. Regarding the first, three things. First, he denies injustice; secondly, he adduces the agreement; thirdly, he adduces the retribution that was made. He says, therefore, but he answering said to one of them -- and add: and to all, because all had the same cause -- he said: friend. He calls him friend because he had drawn him to himself. Deuteronomy 4:37: he chose their seed after them. I do you no wrong, because what is mine I give to this one, not what is yours; therefore I do you no wrong. Job 8:3: does the Almighty pervert judgment? Then he recalls the agreement: did you not agree with me for a denarius? I.e., for obtaining salvation. Genesis 15:1: I am the Lord, your reward exceeding great.

Hence the same householder says: "I wish to give to this last one even as to you." And because the very reception of the kingdom is the goodness of His will, He rightly adds: "Or is it not lawful for me to do what I wish?" For it is a foolish complaint of man against the kindness of God. For there would be no cause for complaint if He does not give what He does not owe, but only if He did not give what He owed.

(Verse 14, 15) Take what is yours and go. I want to give to this last worker the same as I give to you. Or is it not lawful for me to do what I want with my own money? Is your eye evil because I am good? So the last will be first, and the first last. For many are called, but few are chosen.

And yet it is not that thou shouldest have more, but that another should have less that thou seekest. Take that is thine, and go thy way.

That is, take thy reward, and enter into glory. I will give to this last, that is, to the gentile people, according to their deserts, as to thee.

Take what is yours, i.e., what you have by my promise, and go, into glory. 2 Timothy 1:12: I know whom I have believed, and I am certain that he is able to keep that which I have committed unto him against that day. Some explain it thus: take what is yours, i.e., damnation for your murmuring, and go into eternal fire. But this cannot be, because he says that they received each their denarius. Next, he sets forth the mercy bestowed, saying, but I will that to this last also I should give even as to you. And regarding this, he does two things. First, he sets forth the mercy; secondly, the power to show mercy. But I will that to this last, i.e., the Gentile, I should give even as to you. Romans 3:9: what then? Do we excel them? No, not so. But they could say, you cannot.

Hence it is fittingly added: "Or is your eye evil because I am good?" But let no one exalt himself on account of his work, let no one exalt himself on account of time, since with this statement completed, the Truth subsequently cries out: "So the last shall be first, and the first last." For behold, even if we already know what and how great the good things we have done are, we still do not know with what subtlety the heavenly Judge examines these things. And indeed each one should rejoice greatly to be even the last in the kingdom of God.

(ubi sup.) And because the attainment of this kingdom is of the goodness of His will, it is added, Is it not lawful for me to do what I will with mine own? For it is a foolish complaint of man to murmur against the goodness of God. For complaint is not when a man gives not what he is not bound to give, but if he gives not what he is bound to give; whence it is added, Is thine eye evil because I am good?

By the eye is understood his purpose. The Jews had an evil eye, that is, an evil purpose, seeing they were grieved at the salvation of the Gentiles.

On the contrary, he says, or is it not lawful for me to do what I will? Because it is lawful for anyone to do his will with what is his own. For if he were a debtor to another, it would not be lawful for him to do so; likewise, if he were under another; but he is the Lord, and therefore he can give more. For a steward cannot give anything except according to merits; but a king can give without merits. So God, who is Lord of all, can do so. Psalm 113:11: he has done all things whatsoever he willed. Romans 9:19: who resists his will? Here it should be noted that in what is given from mercy there is no respect of persons, because with what is purely mine I can give to whomever I wish without respect of persons. Hence he says, is your eye evil because I am good? It is evident that the preceding murmur did not arise from any defect of the Lord, but from mercy shown to another; therefore, from mercy and goodness. But he is properly wicked who grieves over goodness. Therefore he says, is your eye evil because I am good? Because toward you I showed justice, toward another, mercy? It is evident, however, that this proceeds from goodness. And above, 6:22: if your eye be single, your whole body shall be lightsome. On the goodness of the Lord, Psalm 72:1: how good is God to Israel, to those who are of a right heart.

(de Spir. et Lit. 24.) Or; The lesser are therefore taken as first, because the lesser are to be made rich.

For actual charity prefers inferior things, affectual prefers superior things. For indeed in a well-affected mind there is no doubt, for example, that the love of God is set before the love of man; and among men themselves, the more perfect before the weaker, heaven before earth, eternity before time, the soul before the flesh. Yet in a well-ordered action, the opposite order is often, or even always, found. For concerning care for our neighbor we are both more urgently pressed and more frequently occupied; and we attend to weaker brethren with more diligent care; and to the peace of earth rather than the glory of heaven we attend by the right of humanity and by necessity itself; and by the restlessness of temporal cares we are scarcely permitted to perceive anything of eternal things; and to the ailments of our body, with care of the soul set aside, we attend almost continuously; and indeed to our very weaker members we assign the more abundant honor, according to the judgment of the Apostle (1 Cor 12:23): by this in a certain way fulfilling the word of the Lord, concerning which you have: "The last shall be first, and the first last" (Mt 20:16). Finally, who doubts that one who prays speaks with God? Yet how often are we thence led away and torn away at the command of charity, on account of those who are in need of our work or word? How often does pious quiet piously yield to the tumult of business? How often is a book put down with good conscience, so that one may sweat at the work of the hands? How often, for the sake of administering earthly things, do we most justly abstain from celebrating the very solemnities of the Mass? The order is reversed: but necessity has no law. Actual charity therefore follows its own order according to the command of the head of the household, beginning from the last (Mt 20:8). Surely it is pious and just, for it is no respecter of persons; nor does it consider the value of things, but the necessities of men.

But there were in the play two great human ideas which the mediaeval mind never lost its grip on, through the heaviest nightmares of its dissolution. They were the two great jokes of mediaevalism, as they are the two eternal jokes of mankind. Wherever those two jokes exist there is a little health and hope; wherever they are absent, pride and insanity are present. The first is the idea that the poor man ought to get the better of the rich man. The other is the idea that the husband is afraid of the wife.

I have heard that there is a place under the knee which, when struck, should produce a sort of jump; and that if you do not jump, you are mad. I am sure that there are some such places in the soul. When the human spirit does not jump with joy at either of those two old jokes, the human spirit must be struck with incurable paralysis. There is hope for people who have gone down into the hells of greed and economic oppression (at least, I hope there is, for we are such a people ourselves), but there is no hope for a people that does not exult in the abstract idea of the peasant scoring off the prince. There is hope for the idle and the adulterous, for the men that desert their wives and the men that beat their wives. But there is no hope for men who do not boast that their wives bully them.

But after these things, what follows is very terrible: "For many are called, but few are chosen," because many come to faith, yet few are led to the heavenly kingdom. For behold, how many of us have gathered for today's feast, we fill the walls of the Church, yet who knows how few there are who are numbered in that flock of God's elect? For behold, the voice of all proclaims Christ, but the life of all does not proclaim Him. Most follow God with their voices, but flee from Him by their conduct. Hence Paul says: "They profess to know God, but by their deeds they deny Him." Hence James says: "Faith without works is dead." Hence through the Psalmist the Lord says: "I have declared and spoken, they have multiplied beyond number." For when the Lord calls, the faithful are multiplied beyond number, because sometimes even those come to faith who do not attain to the number of the elect. For here they are mingled with the faithful through confession, but because of their reprobate life they do not deserve to be numbered there in the lot of the faithful. This fold of holy Church receives goats together with lambs; but, as the Gospel attests, when the Judge comes, He separates the good from the wicked, as a shepherd separates the sheep from the goats. For those who here serve the pleasures of their flesh cannot be numbered there in the flock of sheep. There the Judge separates from the lot of the humble those who here exalt themselves in the horns of pride. Those who here, though established in heavenly faith, seek the earth with all their desire, cannot receive the kingdom of heaven.

And you see many such people within the Church, dearest brothers, but you ought neither to imitate them nor to despair of them. For we see what someone is today, but what each one will be tomorrow we do not know. Often one who is seen to come after us surpasses us through the swiftness of good work, and tomorrow we scarcely follow him whom today we seemed to precede. Certainly when Stephen was dying for the faith, Saul was guarding the garments of those who were stoning him. Therefore he himself stoned with the hands of all who were stoning, since he rendered them all free to stone, and yet in the holy Church he surpassed in labors that very one whom by persecuting he made a martyr. There are therefore two things which we ought to consider carefully. For since many are called but few are chosen, the first is that no one should presume too much of himself, because even if he has already been called to the faith, he does not know whether he is worthy of the eternal kingdom. The second is that no one should dare to despair of his neighbor, whom he perhaps sees lying in vices, because he does not know the riches of divine mercy.

(ubi sup.) There be very many come to the faith, yet but few arrive at the heavenly kingdom; many follow God in words, but shun Him in their lives. Whereof spring two things to be thought upon. The first, that none should presume ought concerning himself; for though he be called to the faith, he knows not whether he shall be chosen to the kingdom. Secondly, that none should despair of his neighbour, even though he see him lying in vices; because he knows not the riches of the Divine mercy.

(Verse 16.) Is your eye evil because I am good? So the last shall be first, and the first last. For many are called, but few are chosen. This is the same meaning as the parable of the prodigal son in Luke, where the older son envies the younger and does not want to receive him when he returns and accuses the father of injustice. And so that we may know that this is the meaning we have said, the title and the end of this parable agree. So the last shall be first, and the first last. For many are called, but few are chosen.

Whereto this parable pointed, He shows by adding, So the first shall be last, and the last first; and so the Jews of the head are become the tail, and we of the tail are become the head.

"The Lord (beholdeth and) knoweth them that are His; " and "the plant which (my heavenly Father) hath not planted, He rooteth up; " and "the first shall," as He shows, "be last; " and He carries "His fan in His hand to purge His threshing-floor.

We have indeed, likewise, a second font, (itself withal one with the former, ) of blood, to wit; concerning which the Lord said, "I have to be baptized with a baptism," when He had been baptized already. For He had come "by means of water and blood," just as John has written; that He might be baptized by the water, glorified by the blood; to make us, in like manner, called by water, chosen by blood. These two baptisms He sent out from the wound in His pierced side, in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might likewise drink the blood. This is the baptism which both stands in lieu of the fontal bathing when that has not been received, and restores it when lost.

So shall the last be first, and the first last. Here he draws the conclusion for which the whole parable was introduced. And first, he sets forth the conclusion; secondly, he removes a false opinion. He says, so shall the last be first. This can be read in two ways, according to Chrysostom: i.e., the last shall be made equal to the first, so that there will be no difference; and this corresponds to what was said, that each received his own denarius, nor will there be any difference according to time. Or otherwise, i.e., those who are last shall be first. Deuteronomy 28:44: the stranger shall be over you, and shall be the head, and you the tail. Or, some who were first, through negligence will become last; and this corresponds to the preceding, because they began from the last. But someone could say: will not all the first be saved? He says: many are called, but few are chosen, because all who believe by faith are called; but those are chosen who do good works, and these are few, as above, 7:14: narrow is the way that leads to life, and few there are who find it.