All Saints of America, All Saints of Russia

If they seemed to have the eyes of the soul and a human mind, they were still nonetheless blind to the deceit of idolatry. But what then happened to them provides the basis for Isaiah's message. For the former blind and deaf were gathered together into the church of God even as the rulers of the nations opposed the people of God. The prophet is amazed and tries to make sense of the prophecy that he is speaking, and so he calls out, saying, "Who can announce these things?"

(Verses 8-9) Bring out the blind people who have eyes, and the deaf who have ears. Let all the nations gather together, and let the peoples be assembled. Who among you will declare this, and show us former things? Let them bring their witnesses to justify them, and let them hear and say, 'It is true.' LXX: Bring out the people who are blind, yet have eyes, who are deaf, yet have ears. All the nations gather together, and the peoples assemble. Who among them can declare this, and show us the former things? Let them bring their witnesses to prove them right, and let them hear and say, 'It is true.' Let them bring their witnesses, and let them be justified, and let them hear and speak the truth. And what follows: Educate the blind people, who have eyes; the deaf, who have ears; many people think that it is said about the Gentile people, who began to hear and see through the teaching of the Apostles. But we should also understand this about the dispersed Israel, who was called by the Apostles and believed first; to whom Paul also speaks: It was necessary for the word of God to be preached to you first (Acts 13:46). And the Lord Himself in the Gospel: Go to the lost sheep of the house of Israel (Matthew 10:6). Finally, it follows: all the nations are gathered together, and the tribes are assembled, that is, with the people who believed from the Jews, so that there may be a dual calling, of circumcision and of uncircumcision. But what is said, 'Bring forth, O Lord, the word is spoken to the Son.' Or, according to the Septuagint, the Father speaks to the Son, that He may bring forth His blind and deaf people, and join them to the nations, and make many leaders of the Church from them. And the prophet marvels that no one among the nations could have known these things in advance, nor could they have known the plans of God; but only His people who have received the Law and had prophets: For God is known in Judea, His name is great in Israel (Ps. LXX, 1).

All the nations. Here he excludes the sharing of divinity. And first, he shows the falsehood of other gods by the manner of a judgment, setting out the consensus of the nations in idolatry: assembled together, in one error: they are all gone aside (Ps 14:3); seeking a sign of divinity: who among you, that is, which of your gods; or this is said to the idols; and he seeks testimony: let them bring forth their witnesses, let them be justified, that is, let them justly be called gods; and let the witnesses hear, future things from them, and say, testimony for you, above: there is none that shows, nor that foretells (Isa 41:26).

Second, he shows the truth of his own divinity, and first, as to knowledge, second, as to power: you are my witnesses (Isa 43:12).

If Christ is Son, Christ is certainly after God. But after God there is nothing comparable to him. Christ is therefore not comparable to God; or if he is not after God, certainly he is with God; for in no way can he be before God; therefore he is consubstantial (homoousion) … substance as substance, especially if it is a homogeneous substance that is realized in two or more individuals, which is said to be identical substance, not similar.

(Verses 10-11) You are my witnesses, says the Lord, and my servant whom I have chosen, that you may know and believe me, and understand that I am he. Before me no god was formed, nor shall there be any after me. I am, I am the Lord, and there is no savior without me. LXX: Be my witnesses, and I am a witness, says the Lord God, and my servant whom I have chosen, so that you may know and believe and understand that I am: Before me there was no other God and after me there will be none. I am God, and there is no Savior besides me. Whether he himself is the witness of his own words, both the doer and the boy and servant whom he has chosen. There is no doubt that it signifies Christ, to whom he also says above: It is great for you to be called my servant. And all these things will happen, so that the truth may be preached to the world, and they may know, and believe, and understand, whose minds were previously brutish and insensible, that besides one God, there is no other God, neither before nor after. For the creator of times never has a beginning, since time itself sometimes exists. And how did He speak: I am a witness, says the Lord God; and the boy whom I have chosen, saying this very thing to the Lord in the Gospel: The testimony of two men is true. I am the one who testifies about myself, and the one who sent me is the Father (John 8:17-18). Thus, we must understand the divinity of Him, that there is no God except Himself who speaks, and His chosen boy. Besides God the Father, there is no other God: because Christ is the power of God and the wisdom of God (1 Corinthians 1), who speaks in the Gospel: I am in the Father, and the Father is in Me (John 14:11). For just as the one Lord Christ does not take away from the Father so that he may not be Lord, so the one God the Father does not take away from the Son so that he may not be God: who in the beginning was the Word, and the Word was with God, and the Word was God: this was in the beginning with God (John 1:1-2). And what follows: And there is no Savior without me, shows that the Son saves all things in the Father. Concerning whom the same prophet testifies: And the Lord will send them a Savior, who will make them safe (Isaiah 9). For indeed, God is wise and strong, and His wisdom and virtue cannot exist without Him.

Still I would like to ask of our opponents what the words mean that were once uttered by the prophet, "Before me there was no God, and after me there is none." If the Son is younger than the Father, how can the Father say, "after me there shall be none"? You will not, therefore, also deprive the Only Begotten himself of his substance, will you? Indeed, you must dare to do this or else to accept the one Godhead with the distinct persons of the Father and the Son.

"I have glorified you in the world." By this glory Christ has led the blind people into the light. For the sun of righteousness does not allow us to be children of the night and shadows but rather of day, as the divine apostle says. When Paul says, "They have been gathered," this in fact has not yet taken place, and he is obviously speaking prophetically, meaning "they will be gathered." For speaking of things to come as if they had happened is customary in the Scriptures; another example of such is "I have given my back to the rod" and "they divided my clothing among them."

He gives testimony, assigning men to give testimony: you are my witnesses, my servant, the people of Jacob, or Christ: you shall be witnesses (Acts 1:8); setting out the manner of knowing: that you may know, as to those things which can be known about God by natural reason, and believe, as to those things which are above reason, and thus, understand, for unless you believe, you will not understand, above (Isa 7:9), according to another reading; and setting out what is said by the witnesses, that he alone is God: that I, alone, am, God; there was no God who forms, or formed, namely, no idol: see that I alone am, and there is no other God besides me (Deut 32:39).

It has been sufficiently demonstrated that God exists and that his essence is incomprehensible. Furthermore, those who believe in sacred Scripture have no doubt that he is one and not several. For the Lord says at the beginning of his lawgiving, "I am the Lord your God, who brought you out of the land of Egypt. You shall not have strange gods before me." And again: "Hear, O Israel: the Lord your God is one Lord." And through the mouth of the prophet Isaiah: "I am," he says, "the first God, and I am the last, and there is no God besides me. Before me there was no God, and after me there shall be none, and beside me there is none." And the Lord speaks thus to his Father in the holy Gospels: "This is eternal life: that they may know you, the only true God." With those who do not believe in sacred Scripture we shall reason as follows. The Divinity is perfect and without deficiency in goodness or wisdom or power. He is without beginning, without end, eternal, uncircumscribed; to put it simply, he is perfect in all things. Now, if we say that there are several gods, there must be some difference to be found among them. For if there is no difference at all among them, then there is one God rather than several. But if there is some difference, then where is the perfection? For if one should come short of perfection in goodness, or power, or wisdom, or time or place, then he would not be God. The identity of God in all things shows him to be one and not several.

If you want to have me as a witness to your verdict, then be the first to render witness to my truth. In this case, I will not be alone in bearing witness, but there is also my chosen servant. Now it is neither Moses nor another of the prophets who is referred to here, but Christ our Master. And he calls him a [servant], not as God but as a human being; for it is as a human being that he has named him "chosen." … We likewise find in the holy Gospels this number of two witnesses. In the course of a conversation with the Jews our Master Christ in effect declared, "It is written in your law that the testimony of two persons is true. I bear witness concerning myself, and the Father who sent me bears witness." … "I am, I am your God, and there is no other savior besides me." Again these words proclaim the one divinity. For our Master Christ is called "savior" throughout the holy Scriptures, as I think even the followers of Arius and Eunomius would concede. Now if apart from God there is no savior and if Christ is called "Savior," it is clear that he participates in the [divine] nature. If Christ does not, as the blasphemers allege, then he is not Savior.… But if he is Savior, then he shares the same essence to which alone belongs the faculty of saving.

And that he alone is Lord: I am, singularly, I am, preeminently: neither is there salvation in any other (Acts 4:12).

(Verses 12-13) I have declared and saved; I have made known, and there was no strange one among you. You are my witnesses, says the Lord, and I am God, and from the beginning I am myself, and there is no one who can rescue from my hand. I will work, and who can turn it aside? LXX: I have declared and saved: I have rebuked and there was no stranger among you. You are my witnesses, and I am the Lord God from the beginning, and there is no one who can deliver from my hand. I will do it, and who will turn it away? So when I foretell these things from the beginning, there will be no one who rejects my will: indeed, what I have done, they could make void. These things are indeed said to Jacob and Israel, but they refer to the apostolic choir and all who want to believe in Christ and be saved from the Jewish people.

I not only made the predictions; I have also brought them to their conclusion. "I reproached, and then there was no strange god among you." The three interpreters have rendered the word "I have reproached" by the verb "I have made to understand," which comes back to saying, I have born witness. The verb "I have made reproaches" also has the same sense: it is because they do not cease to sin that they suffer reproaches. Moreover, he then makes the following declaration: At the time when I gave the law, no strange god was present: "You are my witnesses, and I am the Lord God." Know clearly, he is saying, that no one else is concerned for you, but that you alone have benefited by my providence.

Second, he gives a sign of his divinity: I have declared, there was no strange one among you, by which you could know: O Israel, if you will hearken to me, there shall be no new god in you: neither shall you adore a strange god (Ps 81:8–9).

Here he shows the truth of his divinity as to power. And first, he gives the testimony: you are my witnesses: I am the beginning (John 8:25).

"I will act, and who will hinder it?" For I have accomplished the calling of the nations, he says, that is, I have saved those who were led astray. And who can alter this, or who could change things so that they did not happen? The Savior himself assures us that no one can snatch those who are being saved from the hand of God. "For my sheep hear my voice, and I know them; and they follow me, and I give them eternal life."

He gives a sign of his power in punishing: and there is none that can deliver out of my hand, as in Deuteronomy 32:39 and Job 10:7; and in working: I will work, above: the Lord of hosts has decreed, and who can disannul it? (Isa 14:27).

"I have brought down all the runaways and the Chaldeans," that is, "For your sake I will send you to Babylon" and will make the Medes rise, in order to deliver you from captivity. And when the Babylonians fly from you in every manner, through the land and the sea, they will be captured in "their ships" and be imprisoned. He calls "runaways" the Medes because of their previous weakness.

(Verse 14.) Thus saith the Lord, your redeemer, the Holy One of Israel: For your sake I have sent to Babylon, and have brought down all their bars, and the Chaldeans glorying in their ships. I am the Lord, your Holy One, the creator of Israel, your king. LXX: Thus saith the Lord God, the Holy One of Israel, your redeemer: For your sakes I will send to Babylon, and will bring down all their fugitives, and the Chaldeans, in the ships of their rejoicing. I am the Lord thy God, the Holy One of Israel, who have shown your king, Israel. According to the Hebrew, the prophetic speech is still directed to Israel, to whom their redeemer, the Lord and Holy One of Israel, spoke these words: 'Because of you who preach the Gospel with me, to whom I said above: Do not be afraid, for I am with you, you who are the witnesses of my will, and you announce my other Son to the unbelieving world, I have sent my Son into Babylon and the confusion of this age. And I have removed all its bars, which are called Barihim in Hebrew (or Barichim, as interpreted by Theodotion).' And, he said, the Chaldeans are implied, I have removed those who boasted in their ships: in these, namely, who floated like ships among idols. No one doubts about the Chaldeans that they sound like demons. I, the Lord, have foretold these things, who am your Creator and the king of Israel. Moreover, according to the Septuagint, the meaning is quite different: I, the Lord, who have delivered you from dangers, and the holy one of Israel: because of you, I will send the king of the Medes and Persians to Babylon, and I will make its inhabitants flee, and the Chaldeans who captured you will be bound and transferred across the Caspian Sea to other nations. I, the Lord, have determined these future events, which will reveal that the King of Israel will be the one who believes.

[Isaiah] predicts the defeat of the Babylonians and the enslavement of the Chaldeans. They will suffer these misfortunes because of you, he says, since they were unwilling to recognize that their victory depended on my good will and that you were made prisoners because I rejected you.

Thus says the Lord. Here he sets out the sign of his love, that he destroyed for them the Babylonians, who gloried in their ships because of the multitude of their waters: I sent, namely, my wrath: the Lord has both purposed, and done all that he spoke against the inhabitants of Babylon (Jer 51:12).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In the time of the old covenant, the sabbath was highly revered. Now under the gospel the sabbath has been recast, now viewed as the Lord's resurrection day. The sabbath formerly had pertained to the pedagogy and rudiments of the law. When the great master himself came and fulfilled them all for us, all that had prefigured his coming was transformed. The old sabbath was like a candle lit in the night before the rising and appearing of the sun.

And when the Sabbath had passed, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Jesus. In the Gospel of Luke, it is written that returning from the tomb, they prepared spices and ointments, and on the Sabbath they rested according to the commandment. Therefore, the commandment of the law was that the silence of the Sabbath be maintained from evening to evening; and so the devout women, after the Lord was buried, as long as they were allowed to work, that is, until sunset, were occupied in preparing the ointments, as Luke writes. And because then, due to the shortness of the time, they were unable to complete the work, they hurried soon after the Sabbath had passed, that is, at sunset, when the permission to work had returned, to buy spices, as Mark recounts, so that coming early they might anoint his body. For neither did they wish to visit the tomb in the evening of the Sabbath, with the approach of nightfall already impending.

And Mark follows this, and says: "They had bought sweet spices, in order that they might come and anoint Him. And very early (in the morning), the first day of the week, they come unto the sepulchre at the rising of the sun." For this evangelist also has used the term "very early," which is just the same as the "very early in the morning" employed by the former; and he has added, "at the rising of the sun." Thus they set out, and took their way first when it was "very early in the morning," or (as Mark says) when it was "very early;" but on the road, and by their stay at the sepulchre, they spent the time till it was sunrise.

(ord. ex Bedâ.) For these religious women after the burial of the Lord, as long as it was lawful to work, that is, up to sunset, prepared ointment, as Luke says. (Luke 23:56) And because they could not finish their work from the shortness of the time, when the sabbath was over, that is, at sunset, as soon as the time for working came round again, they hastened to buy spices, as Mark says, that they might go in the morning to anoint the body of Jesus. Neither could they come to the sepulchre on the evening of the sabbath, for night prevented them. Wherefore it goes on: And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

You have heard, most beloved brethren, that the holy women who had followed the Lord came to the tomb with spices, and to him whom they had loved while living, they render service with devoted care even when dead. But this deed signifies something to be done in holy Church. For we must hear what was done in such a way that we may also consider what we ought to do in imitation of them. We therefore, believing in him who died, if we seek the Lord filled with the fragrance of virtues and with a reputation for good works, we indeed come to his tomb with spices. Those women see angels who came with spices, because those souls behold the heavenly citizens who set out toward the Lord with the fragrance of virtues through holy desires.

(Hom. in Evan. 21) But if we believe on Him who is dead, and are filled with the sweet smell of virtue, and seek the Lord with the fame of good works, we come to His sepulchre with spices. There follows: And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

The women were first to honor the risen Christ, the apostles first to suffer for him. The women were ready with spices; the apostles prepared for scourges. The women entered the tomb; the apostles would soon enter the dungeon. The women hastened to express their eulogy; the apostles embraced chains for his sake. The women poured oils; the apostles poured out their blood.

(occ. ap. Chrysologum, serm. 82) The women in this place run abroad with womanly devotion, for they do not bring Him faith as though He were alive, but ointments as to one dead; and they prepare the service of their grief for Him as buried, not the joys of heavenly triumph for Him as risen.

After the sadness of the sabbath, a happy day dawns upon them, which holds the chief place amongst days, for in it the chief light shines forth, and the Lord rises in triumph. Wherefore it is said, And when the sabbath was past, Mary Magdalene, and Mary the mother of James and Salome, had bought sweet spices.

The women think nothing great or worthy of the divinity of Jesus, as they sit at the tomb and buy myrrh in order to anoint the body according to the Jewish custom, so that it would be fragrant and not give off an unpleasant smell from decay, and so that the body would be preserved unharmed by the power of the myrrh, which dries and absorbs the moisture of the body. This is what the women were thinking.

For they do not understand the greatness and dignity of the wisdom of Christ. But they came according to the custom of the Jews to anoint the body of Christ, that it might remain sweet-smelling, and might not burst forth into moisture, for spices have the property of drying up, and absorb the moisture of the body, so that they keep the body from corruption.

All the Gospels refer to the period when the heavens were just beginning to brighten in the east. This, of course, does not take place until the sunrise is at hand. For it is the brightness which is diffused by the rising sun that is familiarly designated by the name of the dawn. Mark does not contradict the other Evangelist who uses the phrase, "When it was yet dark." For as the day breaks, what remains of the darkness passes away just in proportion as the sun continues to rise.

(Con. Evang. iii. 24) What Luke expresses by very early in the morning, and John by early when it was yet dark, Mark must be understood to mean, when he says, very early in the morning, at the rising of the sun, that is, when the sky was growing bright in the east, as is usual in places near the rising sun; for this is the light which we call the dawning. Therefore there is no discrepancy with the report which says, while it was yet dark. For when the day is dawning, the remains of darkness lessen in proportion as the light grows brighter; and we must not take the words very early in the morning, at the rising of the sun, to mean that the sun himself was seen upon the earth, but as expressing the near approach of the sun into those parts, that is, when his rising begins to light up the sky.

And very early on the first day of the week, they come to the tomb, the sun having already risen. The first of the Sabbath is the first day after the Sabbath, that is, the days of rest, which now the ecclesiastical custom calls the Lord's Day because of the resurrection of the Lord Savior. It is the same when we read of the "one of the Sabbaths" or "one of the first of the Sabbaths," which means the first day after the Sabbath, that is, the days of rest which were observed among the Sabbaths. The holy women, who had followed the Lord, came to the tomb with spices, and even in death, they showed the devotion of their humanity to Him whom they had loved while alive. So, we too, believing in Him who has died, if we seek the Lord filled with the fragrance of virtues, with the reputation of good works, we indeed come to His tomb with spices. But that the women came very early to the tomb with the rising of the sun, that is, when the sky began to brighten from the eastern part, which surely does not happen except by the proximity of the rising sun, indeed, according to history, shows the great fervor of love in seeking and finding the Lord. According to the mystical understanding, an example is given to us, with an enlightened face, having dispelled the darkness of vices, to offer the fragrance of good works and the sweetness of prayers to the Lord.

(in Marc. 4, 45) As then the women show the great fervency of their love, by coming very early in the morning to the sepulchre, as the history relates, according to the mystical sense an example is given to us, that with a shining face, and shaking off the darkness of wickedness, we may be careful to offer the fragrance of good works and the sweetness of prayer to the Lord.

(ubi sup.) Or else, by this phrase is meant the first day from the day of sabbaths, or rests, which were kept on the sabbath. There follows: And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?

By very early in the morning, (Luke 24:1. diluculo Vulg.) he means what another Evangelist expresses by at the dawning. But the dawn is the time between the darkness of night, and the brightness of day, in which the salvation of man is coming forth with a happy closeness, to be declared in the Church, just as the sun, when he is rising and the light is near, sends before him the rosy dawn, that with prepared eyes she may bear to see the graciousness of his glorious brightness, when the time of our Lord's resurrection has dawned; that then the whole Church, after the example of the women, may sing the praises of Christ, since He has quickened the race of man after the pattern of His resurrection, since He has given life, and has poured upon them the light of belief.

He says, On the first of the sabbaths, (μιᾱς σαββάτων.) that is, on the first of the days of the week. For the days of the week are called sabbaths, and by the word 'una' is meant 'prima.'

And they said to each other, "Who will roll away the stone for us from the door of the tomb?" And looking up, they saw that the stone had been rolled away. For it was very large. How the stone was rolled away by the angel, Matthew explains sufficiently. But the rolling away of the stone mystically suggests the uncovering of the mysteries of Christ, which were covered by the veil of the legal letter. For the law is written on stone, whose covering having been removed, the glory of the resurrection is shown, and the abolition of the ancient death and the eternal life to be hoped for by us began to be proclaimed throughout the whole world.

Is it from the door of the sepulcher, or of your own hearts? From the tomb, or from your own eyes? You whose heart is shut, whose eyes are closed, are unable to discover the glory of the open grave. Pour then your oil, if you wish to see that glory, not on the body of the Lord, but on the eyes of your hearts. By the light of faith you will then see that which through the deficiency of faith now lies hidden in darkness.

(ubi sup.) Matthew shows clearly enough, that the stone was rolled away by an Angel. This rolling away of the stone means mystically the opening of the Christian sacraments, which were held under the veil of the letter of the law; for the law was written on stone. It goes on: For it was very great.

(Chrysologus ubi sup.) Your breast was darkened, your eyes shut, and therefore ye did not before see the glory of the opened sepulchre. It goes on: And they looked, and saw that the stone was rolled away.

(Chrysologus ubi sup.) Great indeed by its office rather than its size, for it can shut in and throw open the body of the Lord.

Neither the stone nor the bolts of the tomb could hold Christ a captive; Death lies conquered by him, he has trampled on hell's fiery chasm. With him a throng of saints ascended to heavenly regions, And to many he showed himself, letting them see and touch him.

But while they were pondering this, the Angel rolled away the stone, though the women did not perceive it. So too Matthew says that the Angel rolled away the stone after the women had arrived. But Mark was silent about this, because Matthew had already said by whom the stone was rolled away.

Mark tells us that the women entered the sepulcher, and there saw a young man sitting on the right side, covered with a long white garment, and that they were frightened. In Matthew's version, the stone was already rolled away from the sepulcher and the angel was sitting upon it. The explanation may be that Matthew has simply said nothing about the angel whom they saw when they entered into the sepulcher, and that Mark has said nothing about the one whom they saw sitting outside upon the stone. In this way they would have seen two angels, and have assumed two separate angelic reports.

(Con. Evang. iii. 24) Either let us suppose that Matthew was silent about that Angel, whom they saw on entering, whilst Mark said nothing of him, whom they saw outside sitting on the stone, so that they saw two and heard severally from two, the things which the Angels said concerning Jesus; or we must understand by entering into the sepulchre, their coming within some inclosure, by which it is probable that the place was surrounded a little space before the stone, by the cutting out of which the burial place had been made, so that they saw sitting on the right hand in that space him whom Matthew designates as sitting on the stone.

And entering into the tomb, they saw a young man sitting on the right side, clothed in a white robe, and they were amazed. Entering from the east into that round house carved in the rock, they saw an angel sitting on the southern part of that place, where the body of Jesus had been laid, for this was indeed on the right side. For surely the body, lying supine with its head towards the west, must have its right side towards the south. Matthew writes that they first saw the angel who rolled back the stone from the door of the tomb sitting upon the stone, who commanded them to enter the place where the Lord had been laid and to see that He had already risen from the dead. Luke writes that entering the tomb, they found two angels standing there. Therefore, the women who came with spices saw the angels, for indeed those minds see the heavenly citizens who, with virtues, travel to God through holy desires. We must note, indeed, what it means that the angel is seen sitting on the right hand. For what is signified by the left but the present life? And by the right but eternal life? Hence it is written: "His left hand is under my head, and his right hand shall embrace me." (Cant. II). For the Church places the left hand of God, namely the prosperity of the present life, as under the head, which it presses with the intention of supreme love. But God's right hand embraces it, because under its eternal bliss it is wholly contained with devotion. Therefore, because our Redeemer had already passed beyond the corruption of the present life, rightly did the angel who came to announce His eternal life sit at the right. He appeared clothed in a white robe because he announced the joys of our festivity. For the whiteness of the garment signifies the splendor of our festivity. Let us say ours or his? But to more truly confess, let us say both his and ours. For the resurrection of our Redeemer was both our festivity because it restored us to immortality, and the festivity of angels, because by bringing us back to the heavens, it fulfilled their number. Therefore, in his and our festivity, the angel appeared in white garments, because as we are led back to heaven through the resurrection of the Lord, the losses of the heavenly homeland are repaired. But now, let us hear him who addresses the women who come.

(ubi sup.) Now they saw a young man sitting on the right side, that is, on the south part of the place where the body was laid. For the body, which was lying on its back, and had its head to the west, must have had its right to the south.

But we must note what it means that the angel is seen sitting on the right side. For what is designated by the left except the present life, and what by the right except eternal life? Hence it is written in the Song of Songs: "His left hand is under my head, and his right hand shall embrace me." Since therefore our Redeemer had already passed beyond the corruption of the present life, rightly the angel who had come to announce his eternal life was sitting on the right. He appeared covered with a white robe because he announced the joys of our festival. For the brightness of the garment proclaims the splendor of our solemnity. Should we say ours, or his? But to speak more truly, let us say both his and ours. For that resurrection of our Redeemer was both our festival, because it brought us back to immortality, and the festival of the angels, because by calling us back to heavenly things it filled up their number. Therefore at his own and our festival the angel appeared in white garments, because while we are brought back to heavenly things through the Lord's resurrection, the losses of the heavenly homeland are repaired.

(Hom. in Evan. 21) But the women who came with spices see the Angels; because those minds who come to the Lord with their virtues, through holy desires, see the heavenly citizens. Wherefore it goes on: And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.

(ubi sup.) But what is meant by the left hand, but this present life, and what by the right, but everlasting life? Because then our Redeemer had already gone through the decay of this present life, fitly did the Angel, who had come to announce His everlasting life, sit on the right hand.

(ubi sup.) Or else, he appeared covered with a white robe, because he announced the joys of our festivity, for the whiteness of the robe shows the splendour of our solemnity.

Why a "young man"? The resurrection of the dead, as the apostle declares, will be "unto the fullness of the measure of the stature of Christ," that is, in the season of youth, which needs no further development and which is free from all defect, complete in every respect, having fullness of strength.

(Chrysologus ubi sup.) The women, then, entered the sepulchre, that being buried with Christ, they might rise again from the tomb with Christ. They see the young man, that is, they see the time of the Resurrection, for the Resurrection has no old age, and the period, in which man knows neither birth nor death, admits of no decay, and requires no increase. Wherefore what they saw was a young man, not an old man, nor an infant, but the age of joy.

(Chrysologus ubi sup.) Again, they saw a young man sitting on the right, because the Resurrection has nothing sinister in it. They also see him dressed in a long white robe; that robe is not from mortal fleece, but of living virtue, blazing with heavenly light, not of an earthly dye, as saith the Prophet, Thou deckest thyself with light as with a garment; and of the just it is said, Then shall the righteous shine forth as the sun. (Ps. 104:2) (Matt. 13:43)

(Chrysologus ubi sup.) The Angel indeed sits on the sepulchre, the women fly from it; he, on account of his heavenly substance, is confident, they are troubled because of their earthly frame. He who cannot die, cannot fear the tomb, but the women both fear from what was then done, and still, as being mortals, fear the sepulchre as mortals are wont.

The white robe is also true joy, now that the enemy is driven away, the kingdom won, the King of Peace sought for and found and never let go by us. This young man then shows an image of the Resurrection to them who feared death. But their being frightened shows that eye hath not seen, nor ear heard, neither have entered into the heart of man to conceive the things which God hath prepared for them that love Him. (1 Cor 2:9)

If Matthew says that the Angel was sitting on the stone, while Mark says that the women, having entered the tomb, saw him sitting inside, one should not be troubled by this. For they could have seen the Angel sitting outside on the stone, as stated in Matthew, and could have seen him again inside the tomb, as having preceded them and gone in. However, some say that the women mentioned in Matthew were different from those in Mark, and that the Magdalene was the companion of all, as the most zealous and fervent.

Though Matthew says that the Angel was sitting on the stone, whilst Mark relates that the women entering into the sepulchre saw a young man sitting, yet we need not wonder, for they afterwards saw sitting within the sepulchre the same Angel as sat without on the stone.

But some say the women mentioned by Matthew were different from those in Mark. But Mary Magdalene was with all parties, from her burning zeal and ardent love.

The resurrection in which we believe is that which has already been demonstrated in the resurrection of our Lord. For it is he that raised Lazarus after he had been in the grave four days, and Jairus' daughter, and the widow's son. It is he that raised himself by the command of the Father in the space of three days, who is the pledge of our resurrection. For he says: "I am the resurrection and the life." Now the very One who brought Jonah alive and unhurt out of the belly of the whale in the space of three days, and who brought the three children out of the furnace of Babylon and Daniel out of the mouth of the lions, does not lack power to raise us up also.

He died, but he vanquished death; in himself he put an end to what we feared; he took it upon himself and he vanquished it, as a mighty hunter he captured and slew the lion. Where is death? Seek it in Christ, for it exists no longer; but it did exist and now it is dead. O life, O death of death! Be of good heart; it will die in us, also. What has taken place in our head will take place in his members; death will die in us also. But when? At the end of the world, at the resurrection of the dead in which we believe and concerning which we do not doubt.

Christ descended into hell to liberate its captives. In one instant he destroyed all record of our ancient debt incurred under the law, in order to lead us to heaven where there is no death but only eternal life and righteousness. By the baptism which you, the newly enlightened, have just received, you now share in these blessings. Your initiation into the life of grace is the pledge of your resurrection. Your baptism is the promise of the life of heaven. By your immersion you imitated the burial of the Lord, but when you came out of the water you were conscious only of the reality of the resurrection.… The grace of the Spirit works in a mysterious way in the font, and the outward appearance must not obscure the wonder of it. Although water serves as the instrument, it is grace which gives rebirth. Grace transforms all who are placed in the font as the seed is transformed in the womb. It refashions all who go down into the water as metal is recast in a furnace. It reveals to them the mysteries of immortality; it seals them with the pledge of resurrection. These wonderful mysteries are symbolized for you, the newly enlightened, even in the garments you wear. See how you are clothed in the outward signs of these blessings. The radiant brightness of your robe stands for incorruptibility. The white band encircling your head like a diadem proclaims your liberty. In your hand you hold the sign of your victory over the devil. Christ is showing you that you have risen from the dead. He does this now in a symbolic way, but soon he will reveal the full reality if we keep the garment of faith undefiled and do not let sin extinguish the lamp of grace. If we preserve the crown of the Spirit, the Lord will call from heaven in a voice of tremendous majesty, yet full of tenderness: Come, blessed of my Father, take possession of the kingdom prepared for you since the beginning of the world. To him be glory and power for ever, through endless ages, amen.

Do not be afraid, you are looking for Jesus the Nazarene who was crucified; he has risen, he is not here. Behold the place where they laid him. Do not be afraid, he says. As if he clearly states: Let those who do not love the coming of the citizens of heaven be afraid. Let those who are burdened by carnal desires and despair of being able to reach their company be afraid. But why are you afraid, who see your fellow citizens? Hence also Matthew, describing the angel who appeared, says: His appearance was like lightning, and his clothing was as white as snow (Matthew 28). For there is fear in lightning, but there is comfort in the whiteness of snow. Because Almighty God is both terrible to sinners and gentle to the righteous, the angel, witness of his resurrection, is rightly shown both in the lightning of his face and in the whiteness of his clothing, that he might terrify the reprobate by his appearance and console the pious. You are looking for Jesus the Nazarene. Jesus, in the Latin language, is interpreted as "savior." Indeed, many could be called by this name at that time, not substantively, but nominally. Therefore, the place is added to clarify which Jesus is being spoken of: the Nazarene; and the reason is immediately added, who was crucified, and he added, he has risen, he is not here. He is not here in the presence of the flesh, though he is never absent in the presence of majesty.

But let us hear what he says to the women as they arrive: "Do not be afraid." As if he were saying openly: Let those fear who do not love the coming of the heavenly citizens; let those be terrified who, weighed down by carnal desires, despair of being able to reach their fellowship. But why should you be afraid, who see your fellow citizens? Hence Matthew also, describing the angel's appearance, says: "His appearance was like lightning, and his garments like snow." For in lightning there is the terror of fear, but in snow there is the gentleness of brightness. Since indeed almighty God is both terrible to sinners and gentle to the just, rightly the angel, witness of his resurrection, is shown both with a countenance like lightning and with garments of brightness, so that by his very appearance he might both terrify the reprobate and soothe the devout.

But now let us hear what the angel adds: "You seek Jesus of Nazareth." Jesus in the Latin tongue means "salutary," that is, it is interpreted as "Savior." But indeed many at that time could be called Jesus, yet not substantially, but only nominatively. Therefore the place is also added, so that it might be made clear which Jesus is meant: "of Nazareth." And he immediately added the reason: "the Crucified One." And he added: "He has risen, He is not here." "He is not here" is said with respect to the presence of His flesh, though He is nowhere absent with respect to the presence of His majesty.

(Hom. in Evan. 21) As though he had said, Let them fear, who love not the coming of the inhabitants of heaven; let them fear, who, weighed down with carnal desires, despair that they can ever attain to their company; but why should ye fear, ye who see your own fellow citizens.

(ubi sup.) But let us hear what the Angel adds; Ye seek Jesus of Nazareth. Jesus means the Saviour, but at that time there may have been many a Jesus, not indeed really, but in name, therefore the place Nazareth is added, that it might be evident of what Jesus it was spoken. And immediately he subjoins the reason, Which was crucified.

(ubi sup.) He is not here, is spoken of His carnal presence, for He was not absent from any place as to the presence of His majesty.

When we worship the likeness of the priceless and life-giving cross, we know that it is made out of a tree. We are not honoring the tree as such (God forbid), but the likeness as a symbol of Christ. For he said to his disciples, admonishing them, "Then shall appear the sign of the Son of Man in Heaven," meaning the cross. And so also the angel of the resurrection said to the woman, "You seek Jesus of Nazareth who was crucified." And the apostle said, "We preach Christ crucified." For there are many named Jesus and many who may claim to be the Christ, but we worship the one crucified. He does not say pierced but crucified. It behooves us, then, to worship the sign of Christ. For wherever the sign may be, there also will he be. But it does not behoove us to worship the material of which the image of the cross is composed, even though it is gold or precious stones.

And he saith unto them, Be not affrighted.

For there is no fear in love. Why should they fear, who had found Him whom they sought?

But the bitter root of the Cross has disappeared. The flower of life has burst forth with its fruits, that is, He who lay in death has risen in glory. Wherefore he adds, He is risen; he is not here.

The Angel who appeared said to the women: "Do not be alarmed." First he frees them from fear, and then proclaims the good news of the Resurrection. He calls Jesus Christ "the Crucified," for he is not ashamed of the Cross, which is the salvation of mankind and the foundation of all blessings. "He is risen"; from what is this evident? From the fact that "He is not here." And do you wish to be convinced? "Behold the place where He was laid." For this reason he rolled away the stone, in order to show this place.

For he does not blush at the Cross, for in it is the salvation of men, and the beginning of the Blessed.

As if he had said, Do ye wish to be certain of His resurrection, he adds, Behold the place where they laid him. This too was the reason why he had rolled away the stone, that he might show the the place.

(Con. Evan. iii. 25) By saying, He will go before you into Galilee, there shall ye see him, as he said unto you, he seems to imply, that Jesus would not show Himself to His disciples after His resurrection except in Galilee, which showing of Himself Mark himself has not mentioned. For that which He has related, Early the first day of the week he appeared to Mary Magdalene, and after that to two of them as they walked and went into the country, we know took place in Jerusalem, on the very day of the resurrection; then he comes to His last manifestation, which we know was on the Mount of Olives, not far from Jerusalem. Mark therefore never relates the fulfilment of that which was foretold by the Angel; but Matthew does not mention any place at all, where the disciples saw the Lord after He arose, except Galilee, according to the Angel's prophecy. But since it is not set down when this happened, whether first, before He was seen any where else, and since the very place where Matthew says that He went into Galilee to the mountain, does not explain the day, or the order of the narration, Matthew does not oppose the account of the others, but assists in explaining and receiving them. But nevertheless since the Lord was not first to show Himself there, but sent word that He was to be seen in Galilee, where He was seen subsequently, it makes every faithful Christian on the look out, to find out in what mysterious sense it may be understood.

It is also signified that the grace of Christ is about to pass over from the people of Israel to the Gentiles, by whom the Apostles would never have been received when they preached, if the Lord had not gone before them and prepared a way in their hearts; and this is what is meant by, He goeth before you into Galilee, there shall ye see him, that is, there shall ye find His members.

But go, tell his disciples and Peter that he is going ahead of you into Galilee. We must ask why Peter is specifically named when mentioning the disciples. But if the angel had not explicitly named him, he who had denied the Master would not have dared to come among the disciples. Therefore, he is called by name so that he may not despair because of his denial. In this matter, we must consider why Almighty God allowed the one whom he had planned to place over the entire Church to fear the voice of a maid and deny himself. We recognize that this was done with a great disposition of mercy, that he who was to be the shepherd of the Church might learn from his own fault how he ought to be merciful to others. Therefore, he first revealed himself to him, and then placed him over the others, so that from his own weakness he might understand how mercifully he should bear the weaknesses of others. It is fittingly said of our Redeemer: He is going ahead of you into Galilee, there you will see him, just as he told you. For Galilee is interpreted as 'transmigration.' For indeed our Redeemer had already migrated from passion to resurrection, from death to life, from punishment to glory, from corruption to incorruption. And he is first seen by the disciples in Galilee after the resurrection, because we will joyfully see the glory of his resurrection if we now migrate from vices to the height of virtues. Therefore, he is announced in the tomb and shown in the 'transmigration,' because he who is recognized in the mortification of the flesh is seen in the migration of the mind.

There remains indeed a not insignificant question, how the same evangelist wrote that the angel said to the women, "Go, tell his disciples and Peter that he is going ahead of you into Galilee; there you will see him, just as he told you," yet did not report that the Lord was seen by the disciples in Galilee at any point after this in his Gospel. And indeed, Matthew says that the disciples went to Galilee, saw and worshipped the Lord there, and received the command from him to go, teach, and baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit. However, considering the writings of the other evangelists, it shows that he was seen by the disciples several times before in Jerusalem, and in the village of Emmaus, especially on the day of his resurrection. Why then did he specially predict that he would go ahead of them to Galilee and be seen by the disciples there, when he was seen neither first nor only there? Let us examine for what mystery he rising said, according to Matthew and Mark, "I will go ahead of you to Galilee, there you will see me." And even if this was accomplished, it was after many other things were completed, since the command was such (though not by necessity) that it might have been expected that either this alone, or this first, should have happened. Therefore, without doubt, since this is the voice not of the evangelist narrating what happened, but of the angel by the command of the Lord, and of the Lord himself, narrated by the evangelist as it was said by the angel and the Lord, it must be accepted as a prophetic statement. For Galilee is interpreted either as "transmigration" or "revelation". So first, according to the meaning of "transmigration", what else occurs to be understood? He will go before you into Galilee; there you will see him, as he told you, unless the grace of Christ was destined to be transferred from the people of Israel to the Gentiles, to whom the apostles would in no way be believed when preaching the Gospel, unless the Lord himself prepared the way in the hearts of men for them? And we understand this: He will go before you into Galilee. But what they joyfully marvel at, with difficulties being broken and conquered, that the door is opened for them in the Lord through the enlightenment of the faithful, is understood thus: there you will see him, that is, there you will find his members. There you will recognize his living body in those who receive you. According to that which Galilee is interpreted as revelation, it is not now to be understood in the form of a servant, but in that in which he is equal to the Father, which he promised to his beloved in John, when he said: I will love him, and will manifest myself to him (John XIV). Certainly not according to that which they now saw, and which, even resurrected with scars, he afterwards showed not only to be seen but also to be touched: but according to that ineffable light, which illuminates every man coming into this world: according to which he shines in the darkness, and the darkness did not comprehend him (Ibid.). He has gone before us there, from where, coming to us, he did not precede us, and to where, going before us, he did not abandon us. That will be a revelation, as it were the true Galilee, when we will be like him, there we will see him as he is. That will also be the more blessed migration from this world to that eternity, if we embrace his precepts so as to deserve to be gathered at his right hand. For then the wicked will go into eternal fire, but the righteous into eternal life. From here they will migrate there, and there they will see him as the wicked do not see. For the wicked will be taken away so as not to see the glory of the Lord, and the wicked will not see the light. And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent (Ibid. XVII), just as he is known in that eternity, where he will lead his own through the form of a servant, so that they may freely contemplate him through the form of the Lord.

"But go, tell His disciples and Peter that He goes before you into Galilee." We must ask why, when the disciples are named, Peter is designated by name. But if the angel had not expressly named him who had denied his Master, he would not have dared to come among the disciples. Therefore he is called by name, lest he despair because of his denial. In this matter we must consider why Almighty God permitted him whom He had determined to place over the whole Church to fear the voice of a servant girl and to deny himself. This we recognize was done by a dispensation of great mercy, so that he who was to be the Pastor of the Church might learn through his own fault how he ought to show mercy to others. Therefore He first showed him to himself, and then set him over the rest, so that from his own weakness he might learn how mercifully he should bear with the weaknesses of others.

It is well said of our Redeemer: "He goes before you into Galilee; there you will see him, as he told you." For Galilee is interpreted as "migration accomplished." Indeed, our Redeemer had already migrated from passion to resurrection, from death to life, from punishment to glory, from corruption to incorruption. And he was first seen by the disciples in Galilee after the resurrection, because we will joyfully see the glory of his resurrection afterward, if we now migrate from vices to the heights of virtues. Therefore, he who is announced at the tomb is shown in the migration, because he who is recognized in the mortification of the flesh is seen in the migration of the mind.

(Hom. in Evan. 21) If again the Angel had not expressly named him who had denied his Master, he would not have dared to come amongst the disciples; he is therefore called by name, lest he should despair on account of his denial.

(ubi sup.) For Galilee means 'a passing over;' for our Redeemer had already passed from His Passion to His resurrection, from death unto life, and we shall have joy in seeing the glory of His resurrection, if only we pass over from vice to the heights of virtue. He then who is announced at the tomb, is shown in 'passing over,' because He who is first known in mortification of the flesh, is seen in this passing over of the soul.

But immortality is shown to mortals as1 due to thankfulness, that we may understand what we were, and that we may know what we are to be. There follows, But go your way, tell his disciples and Peter that he goeth before you into Galilee. The women are ordered to tell the Apostles, that as by a woman death was announced, so also might life rising again. But He says specially unto Peter, because he had shown himself unworthy of being a disciple, since he had thrice denied his Master; but past sins cease to hurt us when they cease to be pleasing to us.

This sentence is but short in the number of syllables, but the promise is vast in its greatness. Here is the fountain of our joy, and the source of everlasting life is prepared. Here all that are scattered are brought together, and the contrite hearts are healed. There, he says, ye shall see Him, but not as ye have seen Him.

"But go, tell His disciples and Peter." He separates Peter from the disciples either as the chief one, naming him specially apart from the others by preeminence, or for this reason: since Peter had denied, if the women had said they were commanded to announce only to the disciples, he would have said: I denied Him, therefore I am no longer His disciple, and so the Lord has rejected me and been disgusted with me. Therefore the Angel also added "and Peter," so that Peter would not be troubled by the thought that he was not deemed worthy even of a word, as one who had denied and was therefore no longer worthy to be numbered among the disciples. He sends them "to Galilee," drawing them away from the turmoil and great fear of the Jews.

There follows: And they went out quickly, and fled from the sepulchre, for they trembled and were amazed.

(de Con. Evan. iii. 24.) We may however enquire how Mark can say this, when Matthew says, they departed quickly from the sepulchre with fear and great joy, and did run to bring his disciples word, (Matt. 28:8) unless we understand it to mean, that they did not dare to say a word to any of the Angels themselves, that is, to answer the words which they had spoken to them; or else to the guards whom they saw lying there; for that joy of which Matthew speaks is not inconsistent with the fear which Mark mentions. For we ought to have understood that both feelings were in their minds, even though Matthew had not mentioned the fear. But since he has also said that they came out with fear and great joy, he does not allow room for any question to be raised.

But they went out and fled from the tomb (for trembling and amazement had seized them) and they said nothing to anyone. For they were afraid. It rightly raises the question of how Mark writes: And they said nothing to anyone. Whereas Luke says: And returning from the tomb, they told all these things to the eleven and to all the rest. Similarly, Matthew: And they departed quickly from the tomb, with fear and great joy, and ran to tell his disciples (Matthew 28). Unless we understand that they dared not say anything to anyone about the angels themselves, that is, to respond to what they had heard from them; or certainly the guards whom they saw lying down. For that joy which Matthew mentions does not contradict the fear of which Mark speaks. For we must understand both to have happened in their minds, even if Matthew himself did not speak of fear.

(Chrysologus ubi sup.) It is said also in a marked manner, that they said nothing to any one, because it is the part of women to hear, and not to speak, to learn, not to teach.

This also is spoken of the life to come, in which grief and groaning will flee away. For the women prefigure before the resurrection all that is to happen to them after the resurrection, namely, they flee away from death and fear. There follows, Neither said they any thing to any man, for they were afraid.

Then "trembling and astonishment" seized the women, that is, they were struck both by the vision of the Angel and by the awe of the Resurrection, and therefore "they said nothing to anyone, for they were afraid." Either they were afraid of the Jews, or they were so gripped by fear from the vision that they had, as it were, lost their senses. And so they said nothing to anyone, having forgotten everything they had heard.

That is, they trembled because of the vision of Angels, and were amazed because of the resurrection.

Either on account of the Jews, or else they said nothing because the fear of the vision prevented them.

(Verse 17, 18.) Then Jesus began to preach and say, 'Repent, for the kingdom of heaven is near.' And as Jesus was walking by the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew, casting a net into the sea; for they were fishermen. And he said to them. When John was handed over, he begins to preach rightly: as the Law ends, the Gospel arises accordingly. But if the Savior preaches the same things that John the Baptist had foretold before, he shows himself to be the Son of the same God, whose prophet John was.

(Serm. 197. 2.) He chose not kings, senators, philosophers, or orators, but he chose common, poor, and untaught fishermen.

(Aug. Tract. in Joann. vii. 17.) Had one learned been chosen, he might have attributed the choice to the merit of his learning. But our Lord Jesus Christ, willing to bow the necks of the proud, sought not to gain fishermen by orators, but gained an Emperor by a fisherman. Great was Cyprian the pleader, but Peter the fisherman was before him.

(Ev. ii. 17.) It might move enquiry, why John relates that near Jordan, not in Galilee, Andrew followed the Lord with another whose name he does not mention; and again, that Peter received that name from the Lord. Whereas the other three Evangelists write that they were call d rom their fishing, sufficiently agreeing with one another, especially Matthew and Mark; Luke not naming Andrew, who is however understood to have been in the same vessel with him. There is a further seeming discrepancy, that in Luke it is to Peter only that it is said, Henceforth thou shalt catch men; Matthew and Mark write that it was said to both. As to the different account in John, it should be carefully considered, and it will be found that it is a different time, place, and calling that is there spoken of. For Peter and Andrew had not so seen Jesus at the Jordan that they adhered inseparably ever after, but so as only to have known who He was, and wondering at Him to have gone their way. Perhaps he is returning back to something he had omitted, for he proceeds without marking any difference of time, As he walked by the sea of Galilee. It may be further asked, how Matthew and Mark relate that He called them separately two and two, when Luke relates that James and John being partners of Peter were called as it were to aid him, and bringing their barks to land followed Christ. We may then understand that the narrative of Luke relates to a prior time, after which they returned to their fishing as usual. For it had not been said to Peter that he should no more catch fishes, as he did do so again after the resurrection, but that he should catch men. Again, at a time after this happened that call of which Matthew and Mark speak; for they draw their ships to land to follow Him, not as careful to return again, but only anxious to follow Him when He bids them.

(ord.) He rightly goes to fishing places, when about to fish for fishermen.

By this that they left their occupation and their father's house we are taught, that when we would follow Christ we should not be holden of the cares of secular life, or of the society of the paternal mansion.

Or, the number that was to be of the Evangelists is figured.

And yet John saith that they were called in another manner. Whence it is evident that this was a second call; and from many things one may perceive this. For there it is said, that they came to Him when "John was not yet cast into prison;" but here, after he was in confinement. And there Andrew calls Peter, but here Jesus calls both. And John saith, Jesus seeing Simon coming, saith, "Thou art Simon, the Son of Jona, thou shalt be called Cephas, which is by interpretation, a stone." But Matthew saith that he was already called by that name; for his words are, "Seeing Simon that was called Peter." And from the place whence they were called, and from many other things, one may perceive this; and from their ready obedience, and abandonment of all. For now they were well instructed beforehand. Thus, in the other case, Andrew is seen coming into His house, and hearing many things; but here, having heard one bare word, they followed immediately. Since neither was it unnatural for them to follow Him at the beginning, and then leave Him again and return anew to their own craft, when they saw both John thrown into prison, and Himself departing. Accordingly you see that He finds them actually fishing. But He neither forbad them at the first when minded to withdraw, nor having withdrawn themselves, did He let them go altogether; but He gave way when they started aside from Him, and comes again to win them back; which kind of thing is the great point in fishing.

And again in the case of the holy Apostles, He renewed that call of Abraham; and observe their faith also, that it was like unto the faith of Abraham; for as Abraham heard immediately he was called, so also immediately He called the Apostles, they heard and went forth after Him. "He saw them casting nets into the sea, and He called them, and straightway they forsook their nets and their father, and went after Him;" and before they had heard from Him the words, "If a man forsake not his father and mother, and everything that he hath, and cometh after me, he cannot be My disciple," they forsook everything and went after Jesus. For He did not propound for the disciples lengthy doctrine, but only the hearing of the word of faith; and because the faith which was in them was living, immediately it received the living word it became obedient unto life, and they ran thereafter straightway, and delayed not. Now in this they show themselves to have been disciples before they were called. For the custom of faith which is mingled with simplicity is that it receiveth not doctrine by much persuasion, but as the sound and healthy eye receiveth not the ray which is sent therein by contrivances and cunning inventions—but immediately that it is opened it looketh with strength upon the light, because its natural sight is sound—so also the eye of faith, which is set in the pupil of simplicity, immediately it heareth the voice of God recogniseth it, and there riseth in it the light of His Word.

Before He spoke or did any thing, Christ called Apostles, that neither word nor deed of His should be hid from their knowledge, so that they may afterwards say with confidence, What we have seen and heard, that we cannot but speak. (Acts 4:20.)

The sea of Galilee, the lake of Gennesareth, the sea of Tiberias, and the salt lake, are one and the same.

The two vessels signify the two Churches; the one was called out of the circumcision, the other out of the uncircumcision. Any one who believes becomes Simon, i, e. obedient to God; Peter by acknowledging his sin, Andrew by enduring labours manfully, James by overcoming vices,

Saw, that is, not so much with the bodily eye, as spiritually viewing their hearts.

Of these fishermen the Lord speaks by Jeremiah. I will send my fishers among you, and they shall catch you. (Jer. 16:16.)

Mystically, by the sea is figured this world, because of its bitterness and its tossing waves. Galilee is interpreted, 'rolling' or 'a wheel,' and shows the changeableness of the world. Jesus walked by the sea when He came to us by incarnation, for He took on Him of the Virgin not the flesh of sin, but the likeness of the flesh of sin. By the two brothers, two people are signified born of one God their Father; He saw them when He looked on them in His mercy. In Peter, (which is interpreted 'owning,') who is called Simon, (i. e. obedient,) is signified the Jewish nation, who acknowledged God in the Law, and obeyed His commandments; Andrew, which is interpreted 'manly' or 'graceful,' signifies the Gentiles, who after they had come to the knowledge of God, manfully abode in the faith. He called us His people when He sent the preachers into the world, saying, Follow me; that is, leave the deceiver, follow your Creator. Of both people there were made fishers of men, that is, preachers. Leaving their ships, that is, carnal desires, and their nets, that is, love of the world, they followed Christ. By James is understood the Jewish nation, which through their knowledge of God overthrew the Devil; by John the Gentile world, which was saved of grace alone. Zebedee whom they leave, (the name is interpreted flying or falling,) signifies the world which passes away, and the Devil who fell from Heaven. By Peter and Andrew casting their net into the sea, are meant those who in their early youth are called by the Lord, while from the vessel of their body they cast the nets of carnal concupiscence into the sea of this world. By James and John mending their nets are signified those who after sin before adversity come to Christ recovering what they had lost.

Also, the four principal virtues are here designed; Prudence, in Peter, from his confession of God; Justice, we may refer to Andrew for his manful deeds; Fortitude, to James, for his overthrow of the Devil; Temperance, to John, for the working in him of divine grace.

As He was walking by the Sea of Galilee, He saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishermen; and He saith unto them. These two had been disciples of John, and while John was still living they had approached Christ. But when they saw John arrested, they returned again to their fishing, and so Christ comes, fishing for them, and says:

As he walked. After he began to preach, he wanted ministers of his preaching. Hence, he calls them to himself. In regard to this he does two things in that he calls two pairs of ministers: first, Peter and Andrew; secondly, James and John.

In regard to the first, four things are done: first, the place of the calling is mentioned; secondly, the occupation of those called (v. 18b); thirdly, the call (v. 19); fourthly, their perfect obedience (v. 20).

He says, therefore, As he walked by the Sea of Galilee: a fitting place, because, as a Gloss says, since he was about to call fishermen, he walked near the sea. As far as the mystery is concerned, it should be noted that for God to stand signifies God's eternity and unchangeableness; to walk signifies his birth in time. Therefore, by the fact that when walking he called his disciples is signified that he drew us to himself by the mystery of the Incarnation: "Awake, O my God, you have appointed a judgment" (Ps 7:6), i.e., arranged for it to be fulfilled, "and the assembly of the people will gather about you." He says, of Galilee, by which is understood the turbulence of this world: "The heart of the wicked is as the tossing sea; for it cannot rest, and its waters turn up mire and dirt" (Is 57:20). Christ assumed a likeness to sinners: "God sent his Son in the likeness of sinful flesh" (Rom 8:3).

Then those called are described: first, their number; secondly, their names; thirdly, what they were doing; fourthly, as to their livelihood.

He says, therefore, He saw two, not only with the bodily eye, but also with that of the mind; for his vision is a regard of mercy. Hence, Exodus (3:7): "I have seen the affliction of my people, who are in Egypt." And note that the same thing is signified by two and brothers, for both pertain to charity, which consists in the love of God and neighbor. Therefore, he chose by two's, and by two's he sent them to preach. By this he wished spiritual charity to be signified, because charity is made more firm, when it is founded on nature: "Behold, how good and how pleasant it is for brothers to dwell together in unity" (Ps 133:1).

Simon, who is called Peter, i.e., now, but not then; because Christ gave him this name later, but first he promised: "You shall be called Cephas" (Jn 1:42). Then he gave it: "You are Peter" (Mt 16:18). And Andrew. Every preacher should have those names. For Simon means obedient; Peter, comprehending; Andrew, courage. For a preacher should be obedient, that he might invite others to it: "The obedient man shall speak of victories" (Pr 21:28); comprehending, that he may know how to instruct others: "I had rather speak five words with my mind, in order to instruct others" (1 Cor 14:19); courageous, in order not to be terrified by threats: "I make you this day a fortified city, an iron pillar, and a bronze wall" (Jer 1:18); "I have made your face hard against their faces, and your forehead hard against their foreheads. Like adamant harder than flint I have made your face" (Ez 3:8).

He continues: casting a net into the sea. Chrysostom: Why did God choose that hour? He answers: to give an example that we should never neglect the service of God for our occupations. Or, because by this act the action of future preachers was prefigured, for men are drawn by the words of the preacher as though by nets.

Their occupation is described: for they were fishermen. It should be noted that fishermen are simpler than other men; and the Lord wanted to have and to pick men of the simplest condition, so that what they accomplished would not be attributed to human wisdom: "Consider your calling, brethren; not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise" (1 Cor 1:26). Therefore, he did not choose Augustine or the orator Cyprian, but Peter, the fisherman; and by the fisherman he gained both an emperor and an orator.

You have heard, dearest brothers, that at the voice of a single command, Peter and Andrew, leaving their nets, followed the Redeemer. They had seen him perform no miracles yet, they had heard nothing from him about the reward of eternal recompense; and yet at one command of the Lord they forgot what they seemed to possess. How many of his miracles do we see, with how many scourges are we afflicted, by how many harsh threats are we deterred, and yet we disdain to follow him when he calls? He who admonishes us about conversion already sits in heaven; he has already subjected the necks of the nations to the yoke of faith, he has already laid low the glory of the world, he already announces, as its ruins multiply, that the day of his strict judgment draws near; and yet our proud mind does not wish to abandon willingly what it loses daily against its will. What then, dearest ones, what shall we say at his judgment, we who are neither bent by commands nor corrected by blows from the love of the present age?

But perhaps someone may say to himself in silent thoughts: At the Lord's voice, what or how much did each of these fishermen leave behind, who had almost nothing? But in this matter, dearest brothers, we ought to weigh the affection rather than the wealth. He left much who retained nothing for himself; he left much who, however little it was, abandoned everything. Certainly we both possess what we have with love, and seek from desire those things we do not have at all. Therefore Peter and Andrew left much, since each also abandoned the desires of having. He left much who renounced his longings along with the thing he possessed. Therefore those who followed gave up as much as could be desired by those who did not follow. Let no one therefore, even when he sees that certain people have left many things behind, say to himself: I want to imitate these despisers of the world, but I have nothing to leave behind. You leave many things, brothers, if you renounce earthly desires. For our external possessions, however small, are sufficient for the Lord. For he weighs the heart, not the substance; nor does he consider how much is offered in his sacrifice, but from how much it is brought forth. For if we weigh external substance, behold, our holy merchants purchased the perpetual life of angels by giving up their nets and boat. Indeed it has no estimation of price, yet the kingdom of God is worth as much as you have. For it was worth half his substance to Zacchaeus, because he reserved the other half to restore fourfold what he had unjustly taken. It was worth the abandoned nets and boat to Peter and Andrew; it was worth two small coins to the widow; it was worth a cup of cold water to another. The kingdom of God, therefore, as we said, is worth as much as you have.

(Hom. in Evan. v. 1.) Peter and Andrew had seen Christ work no miracle, had heard from him no word of the promise of the eternal reward, yet at this single bidding of the Lord they forgot all that they had seemed to possess, and straightway left their nets, and followed Him. In which deed we ought rather to consider their wills than the amount of their property. He leaves much who keeps nothing for himself, he parts with much, who with his possessions renounces his lusts. Those who followed Christ gave up enough to be coveted by those who did not follow. Our outward goods, however small, are enough for the Lord; He does not weigh the sacrifice by how much is offered, but out of how much it is offered. The kingdom of God is not to be valued at a certain price, but whatever a man has, much or little, is equally available.

But mark both their faith, and their obedience. For though they were in the midst of their work (and ye know how greedy a thing fishing is), when they heard His command they delayed not, they procrastinated not, they said not, "let us return home, and converse with our kinsfolk," but "they forsook all and followed," even as Elisha did to Elijah. Because such is the obedience which Christ seeks of us, as that we delay not even a moment of time, though something absolutely most needful should vehemently press on us. Wherefore also when some other had come unto Him, and was asking leave to bury his own father, not even this did He permit him to do: to signify that before all we ought to esteem the following of Himself.

But if thou should say, "the promise is very great;" even for this do I most admire them, for that when they had not as yet seen any sign, they believed in so great a reach of promise, and accounted all but second to that attendance. And this, because they believed that by what words they were caught, by the same they would be able to catch others also.

At the beginning of their election when He called them to go after Him, it is written of them that, "Immediately He called them they forsook everything and went after Him." They were casting nets into the sea and He saw and called them, "and they left their nets and their ship, and went after Him." And He saw also James and John in a ship with Zebedee their father, and He called them also, and straightway they left the net with Zebedee their father, and went after Him.

Behold the law of the going forth after God! And behold the straight rule which hath been marked for us in the Holy Books! Therefore it is right that every man who desireth to go forth after God should emulate the going forth of the Apostles, and that he should despise and reject everything which is visible, and deny the whole world.

The disciples are the beginning of the discipleship of Christians, and their calling was such----as it is written concerning them----that immediately they were called they forsook everything, and went forth after Him. And whosoever wisheth to become a disciple let him consider this example, and let him look at this mark with all his mind and understanding, in order that inwardly and outwardly he may make himself destitute of everything, and then let him begin to journey along this heavenly path; for he will never be filled unless he first of all empty himself, and he will never lay his hand upon the riches of heaven unless he first let go the poverty which he holdeth. It is impossible for him to lay hold upon the one, unless he let go the other, especially as they are opposed to each other, and each of them when it draweth nigh destroyeth the other.

These disciples did not follow Christ from desire of the honour of a doctor, but because they coveted the labour itself; they knew how precious is the soul of man, how pleasant to God is his salvation, and how great its reward.

These were their desires, for which they left all and followed; teaching us thereby that none can possess earthly things and perfectly attain to heavenly things.

Their obedience is indicated, when he says immediately they left their nets and followed him. He indicates their obedience in regard to three things:

First, as to promptness: "Do not postpone from day to day" (Sir 5:7); "But when he who had set me apart before I was born, and had called me through his grace..., I did not confer with flesh and blood" (Gal 1:15); "The Lord God has opened my ear, and I was not rebellious, I turned not backward" (Is 50:5).

Secondly, as to disencumbering themselves, because they left behind; here one must not consider the amount, but the affection. For one who leaves everything he could have, leaves all things. But what was the need for leaving all things? Chrysostom: "No one can possess riches and come to the kingdom of heaven completely; for they are an obstacle to virtue, because they lessen anxiety for eternal things, inasmuch as man cannot cling to riches in a perfect way." Therefore, they should be abandoned: "Every athlete exercises self-control in all things" (1 Cor 9:25).

Thirdly, in regard to execution, because they followed him. For it is no great thing to leave all things, but perfection consists in following, which is through charity: "If I give away all I have, and if I deliver my body to be burned, but have not love, I gain nothing" (1 Cor 13:3). For perfection per se does not consist in external things, namely, poverty, chastity and the like, except in the sense that they are instruments to charity. Therefore, he says followed him.

Oh, blessed are those fishermen whom the Lord chose from among so many doctors of the law and scribes, from among so many sages of the world, for the task of divine preaching and the grace of the apostolate! Worthy of our Lord, indeed, and appropriate for his preaching was that choice, so that in the preaching of his name all the greater might be the wonder of praise as the humble and lowly of the age preached his word—not that they might capture the world through the wisdom of the word but that they might liberate the human race from the error of death through the simple preaching of the faith, as the apostle says: "That your faith may not be in human wisdom but in the power of God." And in another place: "But the foolish things of the world has God chosen to put to shame the wise, and the weak things of the world has God chosen to put to shame the strong, and the base things of the world and the despised has God chosen, and the things that are not, to bring to nothing the things that are." Therefore he has not chosen the noble of the world or the rich, lest their preaching be suspect; not the wise of the world, lest people believe that they persuaded the human race with their wisdom; but he chose illiterate, unskilled and untutored fishermen, so that the Savior's grace might be open.

(ap. Anselm.) These last disciples were an example to such as leave their property for the love of Christ; now follows an example of others who postponed earthly affection to God. Observe how He calls them two and two, as He afterwards sent them two and two to preach.

(ap Anselm.) and John that he may ascribe the whole to God's grace. The calling of four only is mentioned, as those preachers by whom God will call the four quarters of the world.

(Hom. in Ex. 17:1.) Hereby we are also silently admonished, that he who wants affection towards others, ought not to take on him the office of preaching. The precepts of charity are two, and between less than two there can be no love.

To these, then, such was His promise: but to James and John He saith no such thing. For the obedience of those that had gone before had by this time paved the way for these. And besides they had also heard many things before concerning Him.

And see how he doth with exact care intimate unto us their poverty also: in that He found them sewing up their nets. So exceeding great was their poverty, that they were mending what was worn out, not being able to buy others. And this too was for the time no small proof of virtue, their bearing poverty with ease, their supporting themselves by honest labor, their being bound one to another by the power of love, their having their father with them, and attending upon them.

Rightly did He thus build the foundations of the brotherhood of the Church on love, that from such roots a copious sap of love might flow to the branches; and that too on natural or human love, that nature as well as grace might bind their love more firmly. They were moreover brothers; and so did God in the Old Testament lay the foundations of His building on Moses and Aaron, brothers. But as the grace of the New Testament is more abundant than that of the Old, therefore the first people were built upon one pair of brethren, but the new people upon two. They were washing their nets, a proof of the extremest indigence; they repaired the old because they had not whence they should buy new. And what shows their great filial piety, in this their great poverty they deserted not their father, but carried him with them in their vessel, not that he might aid in their labour, but have the enjoyment of his sons' presence.

We may not dare to consider the former disciples as more quick to preach, because they were casting their nets; and these latter as less active, because they were yet making ready only; for it is Christ alone that may know their differences. But perhaps we may say that the first were casting their nets, because Peter preached the Gospel, but committed it not to paper—the others were making ready their nets, because John composed a Gospel. He called them together, for by their abode they were fellow-townsmen, in affection attached, in profession agreed, and united by brotherly tenderness. He called them then at once, that united by so many common blessings they might not be separated by a separate call.

Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both "dear pledges," and handicrafts, and trades, are to be quite left behind for the Lord's sake; while James and John, called by the Lord, do leave quite behind both father and ship; while Matthew is roused up from the toll-booth; while even burying a father was too tardy a business for faith.

If that was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left the toll-booth behind for ever; another deserted father and ship, and the craft by which he gained his living; a third, who disdained his father's obsequies, fulfilled, before he heard it, that highest precept of the Lord, "He who prefers father or mother to me, is not worthy of me.

And going on from thence, He saw two other brethren, James the son of Zebedee, and John his brother, in a boat with Zebedee their father. It is the greatest of virtues to care for one's father in his old age, and for the father to be supported by the just labors of his sons. Mending their nets. They were poor and as they were unable to buy new nets, they were stitching together their old ones.

Then he deals with another call: And going on from there he saw two other brothers, James the son of Zebedee and John his brother. First, those called are described; secondly, their call (v. 21b); thirdly, their obedience (v. 22).

The ones called are described in four ways: the number, name, piety and poverty.

He says, therefore, and going on from there he saw two other brothers. Note that in the beginning he called brothers; and although he called many others, special mention is made of them, because they were important and because he called them by two's. For the New Law is based on charity; hence, even in the Old Law he called two brothers, Aaron and Moses, because even there the command about charity was given.

And because the New is more perfect, he called two more brothers: James, the son of Zebedee, and John, his brother.

By the four brothers is designated the four gospels or four virtues: by Peter, which means comprehending, the virtue of prudence; by Andrew, which means very courageous, the virtue of courage; by James, which means supplanter, the virtue of justice; by John on account of his virginity, the virtue of temperance.

Piety is mentioned, because they were with their father, Zebedee. Chrysostom: Their piety must be admired, because they were poor and obtained their living by the art of fishing, and yet they did not leave their aged father: "Whoever fears the Lord, honors his parents" (Sir 3:7).

Poverty is designated by the fact that they were mending their nets. But by those who cast the nets are signified people who transact business in the world at an early age; by those who have already cast them are signified those who have been transacting business for a long time in the world: "It is good for a man that he bear the yoke in his youth" (Lam 3:27).

And he called them inwardly and outwardly: "Those whom he predestined, he also called" (Rom 8:30). To call inwardly is no more than to offer help to the human mind, when he wills to convert us.

Ord.: He rightly goes on fishing places, when about to fish for fishermen. interlin.: "Follow me," not so much with your feet as in your hearts and your life. ap. Anselm: These last disciples were an example to such as leave their property for the love of Christ; now follows an example of others who postponed earthly affection to God. Observe how He calls them two and two, and He afterwards sent them two and two to preach. ap. Anselm: and John that he may ascribe the whole to God's grace. The calling of four only is mentioned, as those preachers by whom God will call the four quarters of the world.

You have heard, dearest brothers, that at the voice of a single command, Peter and Andrew, leaving their nets, followed the Redeemer. They had seen him perform no miracles yet, they had heard nothing from him about the reward of eternal recompense; and yet at one command of the Lord they forgot what they seemed to possess. How many of his miracles do we see, with how many scourges are we afflicted, by how many harsh threats are we deterred, and yet we disdain to follow him when he calls? He who admonishes us about conversion already sits in heaven; he has already subjected the necks of the nations to the yoke of faith, he has already laid low the glory of the world, he already announces, as its ruins multiply, that the day of his strict judgment draws near; and yet our proud mind does not wish to abandon willingly what it loses daily against its will. What then, dearest ones, what shall we say at his judgment, we who are neither bent by commands nor corrected by blows from the love of the present age?

But perhaps someone may say to himself in silent thoughts: At the Lord's voice, what or how much did each of these fishermen leave behind, who had almost nothing? But in this matter, dearest brothers, we ought to weigh the affection rather than the wealth. He left much who retained nothing for himself; he left much who, however little it was, abandoned everything. Certainly we both possess what we have with love, and seek from desire those things we do not have at all. Therefore Peter and Andrew left much, since each also abandoned the desires of having. He left much who renounced his longings along with the thing he possessed. Therefore those who followed gave up as much as could be desired by those who did not follow.

At the beginning of their election when He called them to go after Him, it is written of them that, "Immediately He called them they forsook everything and went after Him." They were casting nets into the sea and He saw and called them, "and they left their nets and their ship, and went after Him." And He saw also James and John in a ship with Zebedee their father, and He called them also, and straightway they left the net with Zebedee their father, and went after Him.

Behold the law of the going forth after God! And behold the straight rule which hath been marked for us in the Holy Books! Therefore it is right that every man who desireth to go forth after God should emulate the going forth of the Apostles, and that he should despise and reject everything which is visible, and deny the whole world.

The disciples are the beginning of the discipleship of Christians, and their calling was such----as it is written concerning them----that immediately they were called they forsook everything, and went forth after Him. And whosoever wisheth to become a disciple let him consider this example, and let him look at this mark with all his mind and understanding, in order that inwardly and outwardly he may make himself destitute of everything, and then let him begin to journey along this heavenly path; for he will never be filled unless he first of all empty himself, and he will never lay his hand upon the riches of heaven unless he first let go the poverty which he holdeth. It is impossible for him to lay hold upon the one, unless he let go the other, especially as they are opposed to each other, and each of them when it draweth nigh destroyeth the other.

There are three things which we must leave who would come to Christ; carnal actions, which are signified in the fishing nets; worldly substance, in the ship; parents, which are signified in their father. They left their own vessel, that they might become governors of the vessel of the Church; they left their nets, as having no longer to draw out fishes on to the earthly shore, but men to the heavenly; they left their father, that they might become the spiritual fathers of all.

And they immediately left the boat and their father, and followed Him. It appears that Zebedee did not believe and it is for this reason that they left him. Do you see when it becomes necessary to leave one's father? When the father becomes an impediment to virtue and reverence for God. When James and John saw the first two follow Christ, they rightly followed Christ as well, imitating their good example.

He follows with obedience: They left the boat and their father, and followed him. Note that the other two only left their boat, but these left nets, boat and father. This signifies that for the sake of Christ we should give up all worldly occupation, which are designated by the net: "No soldier on service gets entangled in worldly pursuits" (2 Tim 2:4); riches or possessions, which are designated by the boat: "If you would be perfect, go and sell all you have, and give to the poor, and you shall have treasure in heaven, and come, follow me" (Mt 19:21); carnal affection, which is designated by the father: "Forget your people and your father's house" (Ps 45:10). But mystically the world is signified by Zebedee, which means turbulent flow.

But there is a question here: for it seems that they sinned by leaving their poor and aged father, because children are supposed to support parents. And, in general, one might ask whether it is lawful for anyone to neglect parents in extreme necessity by entering the religious life. The answer is that a counsel never conflicts with a precept; but "honor your father and mother" is a precept. Therefore, if a father can in no way live without help from his son, the son should not enter the religious life. But this was not the case with Zebedee, because he was able to help himself and had what was necessary.

There is also a textual question. For Matthew seems to be contrary to John and Luke here; because John (1:28) says that they were called near the Jordan, but Matthew says it was near the Sea of Galilee. Again, Luke (5:10) says that he called Peter and Andrew, James and John at the same time, although the other two are not mentioned, because it is believed that they were there. Also it says there that he called them all together, but here separately. The answer is that there was a threefold calling of the apostles: first, they were called to intimacy with Christ, and that is mentioned in John (c. 1); and this was in the first years of Christ's preaching. This does not conflict with John's later statement (2:2) that he went with his disciples to Cana of Galilee, because, according to Augustine, they were not disciples then, but would be. It is like saying that Paul the apostle was born in Tarsus of Cilicia, since he was not an apostle then. Or one might say that he is speaking of other disciples, who were all called, believing in Christ. Secondly, they were called to discipleship: it is of this that Luke speaks in chapter 5. The third call was that they adhere to Christ completely. It is of this that Matthew speaks here. This is clear, because, according to Augustine, it is stated in Luke (5:11): "When they had brought their boats to land." Therefore, they had a boat and took care of it, as though they would return to it; but here he says, "leaving all things they followed him." Therefore, he is speaking here of the final following.

Isaiah predicted this would happen when he said, "He himself took our infirmities and bore our sickness." To this end the teacher of life and heavenly physician Christ the Lord had come that by his direction he might educate people to life and with his heavenly medicine cure the sickness of body and soul, that he might free bodies beset by the devil and restore those persons afflicted by various infirmities to true and complete health. By the word of divine power he cured the weaknesses of the body, but by the medicine of heavenly teaching he healed the wounds of the soul. David clearly noted that the wounds of the soul are healed by God alone when he said, "Bless the Lord, O my soul, and forget not all his benefits," to which he added, "who forgives all your iniquity, who heals all your diseases." He is the true and perfect physician therefore who gives healing to the body and restores the soul to health: our Lord and Savior.

When therefore He had caught them, then He begins in their presence to work miracles, by His deeds confirming the words of John concerning Him. And He was continually frequenting their synagogues, even by this instructing them that He was not a sort of adversary of God and deceiver, but that He was come in accordance with the Father.

And while frequenting them, He did not preach only, but also showed forth miracles. And this, because on every occasion, whensoever anything is done strange and surprising, and any polity is introduced, God is wont to work miracles as pledges of His power, which He affords to them that are to receive His laws. Thus, for instance, when He was about to make man, He created a whole world, and then gave him that law which he had in Paradise. And when He was to give laws to Noah, He showed forth anew great miracles, in that He reduced again the whole creation to its elements, that fearful sea to prevail for a full year; and in that, amid so great a tempest, He preserved that righteous man. And in the time of Abraham too He vouchsafed many signs; as his victory in the war, the plague upon Pharaoh, his deliverance from dangers. And when about to legislate for the Jews, He showed forth those marvellous and great prodigies, and then gave the law. Just so in this case also, being to introduce a certain high polity, and to tell them what they had never heard, by the display of the miracles He confirms what He saith. Thus because the kingdom He was preaching appeared not, by the things that appear, He makes it, though invisible, manifest.

Kings, when about to go to war with their enemies, first gather an army, and so go out to battle; thus the Lord when about to war against the Devil, first collected Apostles, and then began to preach the Gospel.

Because they being weak could not come to their physician, He as a zealous Physician went about to visit those who had any grievous sickness. The Lord went round the several regions, and after His example the pastors of each region ought to go round to study the several dispositions of their people, that for the remedy of each disease some medicine may be found in the Church.

Or, He taught natural righteousness, those things which natural reason teaches, as chastity, humility, and the like, which all men of themselves see to be goods. Such things are necessary to be taught not so much for the sake of making them known as for stirring the heart. For beneath the prevalence of carnal delights the knowledge of natural righteousness sleeps forgotten. When then a teacher begins to denounce carnal sins, his teaching does not bring up a new knowledge, but recalls to memory one that had been forgotten. But He preached the Gospel, in telling of good things which the ancients had manifestly not heard of, as the happiness of heaven, the resurrection of the dead, and the like. Or, He taught by interpreting the prophecies concerning Himself; He preached by declaring the benefits that were to come from Himself.

Or, by disease we may understand any passion of the mind, as avarice, lust, and such like, by malady unbelief, that is, weakness of faith. Or, the diseases are the more grievous pains of the body, the maladies the slighter. As He cured the bodily pains by virtue of His divine power, so He cured the spiritual by the word of His mercy. He first teaches, and then performs the cures, for two reasons. First, that what is needed most may come first; for it is the word of holy instruction, and not miracles, that edify the soul. Secondly, because teaching is commended by miracles, not the converse.

An example of life for doctors; that they should not be inactive, they are instructed in these words, And Jesus went about.

That they should not be acceptors of persons the preachers are instructed in what follows, the whole of Galilee. That they should not go about empty, by the word teaching. That they should seek to benefit not few but many, in what follows, in their synagogues.

That they should not preach error nor fable, but sound doctrine, is inculcated in the words, preaching the Gospel of the kingdom. 'Teaching' and 'preaching' differ; teaching refers to things present, preaching to things to come; He taught present commandments and preached future promises.

That the teacher should study to commend his teaching by his own virtuous conduct is conveyed in those words, healing every sort of disease and malady among the people; maladies of the body, diseases of the soul.

And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom. Jesus enters the synagogues of the Hebrews to show that He is not opposed to the law. And healing every disease and every infirmity among the people. He begins with miracles, to give credibility to what He teaches. By "disease" is meant chronic illness, and by "infirmity," a temporary bodily disorder.

It is customary among kings that, when the army is gathered, they go to war. In the same way Christ, after gathering an army of apostles, goes forth to fight against the devil with the weapons of preaching, in order to expel him from the world. Hence, here the doctrine and preaching of Christ are treated: first, the preaching is mentioned; secondly, its effect (v. 24).

In regard to the first, three things are touched: first, the solicitude of the teacher; secondly, the manner of teaching; thirdly, confirmation of the doctrine proposed.

The solicitude is shown in two ways: because he did not seek his own ease; hence, He went about: "Never flag in zeal" (Rom 12:11). Secondly, because he was not an acceptor of persons, of lands or of villas; rather he went about all Galilee without distinction: "Let us go on to the next towns, that I may preach there also" (Mk 1:38); "In all places of his dominion" (Ps 103:22).

The manner is shown at teaching in their synagogues. He says two things, teaching and preaching: teaching what must be in the present, preaching about future things. Or teaching what pertains to the formation of morals: "I am the Lord, who teaches you useful things" (Is 48:17); "How beautiful upon the mountains are the feet of him who brings good tidings, who publishes salvation" (Is 52:7). Or teaching natural justices: for some things, which natural reason dictates, are treated in theology, namely, justice and the like. In regard to this he says, teaching. Other matters, which transcend reason, such as the Trinity and so on. In regard to these he says, preaching.

But against this is a statement found in a Gloss which teaches natural justices, such as chastity, humility and the like; for natural virtues do not seem able to be called virtues, because virtues exist through grace. The answer is that the inclination and beginning is natural; but the perfection, by which a man is made pleasing, is from grace, discipline and from habit.

In their synagogues. Note two things: first, that he sought the multitude, in order that the preaching might make more progress: "Then I will thank you in the great congregation" (Ps 35:18). Also that he preached only to the Jews: "It was necessary that the word of God should be spoken first to you" (Acts 13:46). Preaching the gospel of the kingdom: not fables and curiosities, but matters pertaining to the kingdom of God and beneficial to men.

Then the preaching is confirmed by miracles: "They went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it" (Mk 16:20). Hence, healing. Disease can refer to bodily sickness; infirmity to infirmity of the soul, for the infirmities of the soul are not less than those of the body. Or by diseases are meant serious and prolonged infirmities; by infirmities, any other: "Who heals all your infirmities" (Ps 103:3); "A long illness baffles the physician" (Sir 10:10). We are also given to understand by that, that preachers should confirm their teaching with works; if not by miracles, then by a virtuous life: "I will not venture to speak of anything except what Christ has wrought through me to win obedience from the gentiles, by word and by deed, by the power of signs and wonders, by the power of the Holy Spirit" (Rom 15:18).

(ap. Anselm.) The crowds that follow the Lord, are they of the Church, which is spiritually designated by Galilee, passing to virtuousness; Decapolis is he who keeps the Ten Commandments; Jerusalem and Judæa, he who is enlightened by the vision of peace and confession; and beyond Jordan, he who having passed the waters of Baptism enters the land of promise.

Crowds that followed Him consisted of four sorts of men, some followed for the heavenly teaching as disciples, some for the curing of their diseases, some from the reports concerning Him alone, and curiosity to find whether they were true; others from envy, wishing to catch Him in some matter that they might accuse Him.

Or, they follow the Lord from Galilee, that is, from the unstable world; from Decapolis, (the country of ten towns,) signifying those who break the Ten Commandments; and from Jerusalem, because before it was preserved unhurt in peace; and from Jordan, that is, from the confession of the Devil; and from beyond Jordan, they who were first planted in paganism, but passing the water of Baptism came to Christ.

And there followed Him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond the Jordan.

Then is mentioned the third effect, namely, the devotion of the followers; hence, he says Great crowds followed him. "Awake, O my God; you have appointed a judgment. Let the assembly of peoples be gathered about you" (Ps 7:6). But it should be noted that people follow him in different ways: because some with an interest in health, i.e., spiritual; hence, "having left all things, they followed him" (Mt 4:22); "Lo, we have left all things and followed you" (Mt 19:27). Others follow with an interest in bodily health: "A great multitude of people from all Judea and Jerusalem and the seacoast of Tyre and Sidon came to hear him and be healed of their diseases" (Lk 6:17). Some followed only out of curiosity to see miracles: "And many followed him, because they saw the signs he did on those who were diseased" (Jn 6:2). Some followed to entrap, as the Pharisees and Scribes: "I hear many whispering. Terror is on every side" (Jer 20:10). From Galilee, which is the province in which Christ chiefly preached and it means transmigration. By this is signified those who should transmigrate from vices to virtues. And the Decapolis. This region is where there are ten villages, and they signify those who are eager to observe the ten commandments. And Jerusalem, which means vision of peace and signifies those who come to Christ with a desire for peace: "Great peace have those who love your law" (Ps 119:165). And Judea, which means confession and signifies those who come to Christ by the remission of sins: "Judea became his sanctuary" (Ps 114:2). And from beyond the Jordan. This signifies those who come to Christ by baptism, of which the Jordan was the figure.

If any one will piously and soberly consider the sermon which our Lord Jesus Christ spoke on the mount, as we read it in the Gospel according to Matthew, I think that he will find in it, so far as regards the highest morals, a perfect standard of the Christian life: and this we do not rashly venture to promise, but gather it from the very words of the Lord Himself. For the sermon itself is brought to a close in such a way, that it is clear there are in it all the precepts which go to mould the life. For thus He speaks: Therefore, whosoever hears these words of mine, and does them, I will liken him unto a wise man, which built his house upon a rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that hears these words of mine, and does them not, I will liken unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Since, therefore, He has not simply said, Whosoever hears my words, but has made an addition, saying, Whosoever hears these words of mine, He has sufficiently indicated, as I think, that these sayings which He uttered on the mount so perfectly guide the life of those who may be willing to live according to them, that they may justly be compared to one building upon a rock. I have said this merely that it may be clear that the sermon before us is perfect in all the precepts by which the Christian life is moulded; for as regards this particular section a more careful treatment will be given in its own place.

If we ask what the mountain signifies, it is rightly understood to point toward the gospel's higher righteousness. The precepts given to the Hebrews were lower. Yet, through his holy prophets and servants and in accordance with a most orderly arrangement of circumstance, the same God gave the lower precepts to a people to whom it was fitting to be bound by fear. Through his Son he gave the higher precepts to a people to whom it is fitting to be set free by love.

(de Cons. Ev. ii. 19.) Or He may be thought to have sought to shun the thickest crowd, and to have ascended the mountain that He might speak to His disciples alone.

(de Serm. Dom. in Mont. i. 1.) Or, He ascends the mountain to show that the precepts of righteousness given by God through the Prophets to the Jews, who were yet under the bondage of fear, were the lesser commandments; but that by His own Son were given the greater commandments to a people which He had determined to deliver by love.

Or, to teach sitting is the prerogative of the Master. His disciples came to him, that they who in spirit approached more nearly to keeping His commandments, should also approach Him nearest with their bodily presence.

(de Cons. Ev. ii. 19.) It causes a thought how it is that Matthew relates this sermon to have been delivered by the Lord sitting on the mountain; Luke, as He stood in the plain. This diversity in their accounts would lead us to think that the occasions were different. Why should not Christ repeat once more what He said before, or do once more what He had done before? Although another method of reconciling the two may occur to us; namely, that our Lord was first with His disciples alone on some more lofty peak of the mountain when He chose the twelve; that He then descended with them not from the mountain entirely, but from the top to some expanse of level ground in the side, capable of holding a great number of people; that He stood there while the crowd was gathering around Him, and after when He had sate down, then His disciples came near to Him, and so to them and in the presence of the rest of the multitude He spoke the same sermon which Matthew and Luke give, in a different manner, but with equal truth of facts.

From the low and humble to the high and exalted places, the Lord, ready to instruct his disciples, went up the mountain—specifically to the Mount of Olives—so that according to the very meaning of this word, he might present the gift of his divine mercy. The Lord went up the mountain that he might give the precepts of the heavenly commandments to his disciples, leaving the earthly and seeking the sublime things as though already placed on high. He went up that he might now give the divine gift of the long-promised blessing, according to what David had once declared: "For indeed he who gave the law will give blessings."

And that he might more openly show the grace of the apostles and the author of this very great blessing, he added, "They shall walk from strength to strength; God shall look down upon Zion." That is to say, the Son of God, who gave blessings to the apostles on Zion. On this mountain he also gave his apostles a blessing. He is the One who had once handed down the Mosaic law on Mt. Sinai, showing that he was the author of both laws.… When the law was first given on the mountain, the people were forbidden to draw close. But now, as the Lord was teaching on the mountain, no one is forbidden. Rather, all are invited that they may hear, because there is severity in the law and grace in the gospel. In the former case, terror is instilled in the unbelievers. In the latter case, a gift of blessings is poured out on the believers.

Or, He ascends the mountain, because it is placed in the loftiness of His Father's Majesty that He gives the commands of heavenly life.

The Lord went up the mountain that he might bring the crowds with him to higher things. The crowds were unable to go up, however, and he was followed by the disciples to whom he spoke, not standing but sitting together. For they were unable to understand this brilliant man in his majesty. Many of the simple believers literally believed that he taught the Beatitudes and other things on the Mount of Olives, but this is not really true. From the events that went before and followed, the place in Galilee has been shown to be what we believe is either Mount Tabor or some other high mountain. After he finished speaking, the Evangelist says, "Now when he had entered Capernaum."

(Chapter 5, Verses 1, 2.) But Jesus, seeing the crowds, went up the mountain, and when he had sat down, his disciples came to him. And opening his mouth, he taught them, saying, 'The Lord goes up to the mountains, so that he may draw the multitudes to higher things with him. But the crowds are not able to ascend. And the disciples follow, to whom he speaks not standing, but sitting and huddled. For they were not able to understand him shining in his majesty.' According to the letter, some of the simpler brothers think that he taught the Beatitudes and the rest that follow on the Mount of Olives, which is not at all the case: for from what precedes and follows, the place is shown to be in Galilee, which we thought was either Mount Tabor or any other lofty mountain. Finally, after he finished his speeches, it immediately follows: But when he entered Capernaum.

Some of the less learned brethren suppose the Lord to have spoken what follows from the Mount of Olives, which is by no means the case; what went before and what follows fixes the place in Galilee. aMount Tabor. we may suppose, or any other high mountain.

He spoke to them sitting and not standing, for they could not have understood Him had He appeared in His own Majesty.

See how unambitious He was, and void of boasting: in that He did not lead people about with Him, but whereas, when healing was required, He had Himself gone about everywhere, visiting both towns and country places; now when the multitude is become very great, He sits in one spot: and that not in the midst of any city or forum, but on a mountain and in a wilderness; instructing us to do nothing for display, and to separate ourselves from the tumults of ordinary life, and this most especially, when we are to study wisdom, and to discourse of things needful to be done.

But when He had gone up into the mount, and was set down, His disciples came unto Him. Seest thou their growth in virtue? and how in a moment they became better men? Since the multitude were but gazers on the miracles, but these from that hour desired also to hear some great and high thing. And indeed this it was set Him on His teaching, and made Him begin this discourse.

For it was not men's bodies only that He was healing, but He was also amending their souls; and again from the care of these He would pass to attendance on the other. Thus He at once varied the succor that He gave, and likewise mingled with the instruction afforded by His words, the manifestation of His glory from His works; and besides, He stopped the shameless mouths of the heretics, signifying by this His care of both parts of our being, that He Himself is the Maker of the whole creation. Therefore also on each nature He bestowed abundant providence, now amending the one, now the other.

And it is said, that He opened His mouth, and taught them. And wherefore is the clause added, He opened His mouth? To inform thee that in His very silence He gave instruction, and not when He spoke only: but at one time by opening His mouth, at another uttering His voice by the works which He did.

But when thou hearest that He taught them, do not think of Him as discoursing with His disciples only, but rather with all through them. For since the multitude was such as a multitude ever is, and consisted moreover of such as creep on the ground, He withdraws the choir of His disciples, and makes His discourse unto them: in His conversation with them providing that the rest also, who were yet very far from the level of His sayings, might find His lesson of self-denial no longer grievous unto them.

Every man in his own trade or profession rejoices when he sees an opportunity of exercising it; the carpenter if he sees a goodly tree desires to have it to cut down to employ his skill on, and the Priest when he sees a full Church, his heart rejoices, he is glad of the occasion to teach. So the Lord seeing a great congregation of people was stirred to teach them.

Mystically, this sitting down of Christ is His incarnation; had He not taken flesh on Him, mankind could not have come unto Him.

This should be known, that the Lord had three places of retirement that we read of, the ship, the mountain, and the desert; to one of these He was wont to withdraw whenever He was pressed by the multitude.

And seeing the multitudes, He went up onto the mountain. He teaches us not to do anything ostentatiously. For when He is about to teach, He goes up onto the mountain, thus instructing us also when we would teach, to depart from the bustle in the city. And when He had sat down, His disciples came to Him. The multitude comes for the miracles, but the disciples come for the teachings. So when He has finished the miracles and healed their bodies, then He heals their souls as well, that we may learn that He is the Creator of both souls and bodies.

Seeing the crowds. Here the Lord proposes his doctrine, and it is divided into three parts. In the first the doctrine of Christ is presented; in the second the power of the doctrine (c. 13); in the third the end to which it leads (c. 17).

The first is divided into three parts: in the second the ministers of the doctrine are formed (c. 10); in the third the opponents are confounded (c. 11).

The first is divided into two parts: in the first the doctrine of Christ is propounded; in the second it is confirmed by miracles (c. 8).

The first is divided into two: in the first is given, as it were, a title to the doctrine; in the second the doctrine is explained (v. 3).

In regard to the first he does three things: first, he describes the place where the doctrine was proposed; secondly, the audience; thirdly, the method of teaching (v. 2).

He says, therefore: I have said that the crowds followed him. Seeing the crowds, Jesus went up on the mountain. This text can be understood in two ways: First, in the way: He went up to teach the crowds and not to flee. Hence Chrysostom says that as an artisan, seeing the material ready, likes to work, so the priest likes to preach, when he sees the congregation assembled; and therefore, he went up: "I will thank you in the great congregation" (Ps 35:18). Or in this way: he went up, fleeing the crowds, so that he might more securely teach the disciples: "The words of the wise are heard in silence" (Sir 21:17).

It should be noted that Christ is said to have had three refuges: for sometimes he fled to the mountain, as it says here and in John (8:7): "Jesus went to the Mount of Olives"; sometimes to a ship: "Getting into one of the boats" (Lk 5:3); thirdly, into the desert: "Come away by yourselves to a lonely place" (Mk 6:31). These are quite suitable, for man can find refuge in God in three ways: in the protection afforded by God's loftiness, which is signified by the mountain: "Those who trust in the Lord are like Mount Zion" (Ps 125:1). In the society of the Church, which is designated by the ship: "Jerusalem, built as a city, which is bound firmly together" (Ps 122:3). In the solitude of religion, which is signified by the desert, through contempt for temporal things: "I will bring her into the desert, and speak tenderly to her" (Hos 2:14); "I would wander afar, I would dwell in solitude" (Ps 55:7).

He went up on the mountain for five reasons: First, to show his greatness, for he is the mountain about which Ps 68 (v. 15): "O mighty mountain, mountain of Bashan." Secondly, to show that the teacher of this doctrine ought to rise to eminence of life: "Get you up to a high mountain, you who instruct Zion" (Is 40:9). The third reason was to show the dignity of the Church, to which the doctrine is proposed: "The mountain of the house of the Lord shall be established as the highest of the mountains" (Is 2:2). Fourthly, to show the perfection of this doctrine, because it is most perfect: "Your righteousness is like the mountains of God" (Ps 37:6). Fifthly, that it might agree with the old legislation, which was given on a mountain (Ex c. 19 and c. 24).

Then the hearers are mentioned: When he sat down, his disciples came to him. Two things can be noted in his sitting: humiliation: "You know when I sit down" (Ps 139:2). When he was in the loftiness of divine majesty, his doctrine could not be grasped; but men began to grasp it when he humbled himself. Or this pertains to the dignity of his office of teacher: "The Scribes and Pharisees sit on Moses' seat" (Mt 23:2). For leisure is required for the study of wisdom. His disciples came to him, not only in body but in mind: "Look to him and be enlightened" (Ps 34:5); "So they followed in your steps, receiving direction from you" (Dt 33:3). And note that when the Lord preached to the multitude, he stood: "He came down with them and stood in a level place" (Lk 6:17); but here, when he taught the disciples, he sat. From this arose the custom that one preaches to the crowds standing, but sitting to religious.

(de Serm. in Mont. i. 1.) Or, the phrase is introductory of an address longer than ordinary.

(ubi sup.) Whoever will take the trouble to examine with a pious and sober spirit, will find in this sermon a perfect code of the Christian life as far as relates to the conduct of daily life. Accordingly the Lord concludes it with the words, Every man who heareth these words of mine and doeth them, I will liken him to a wise man, & c.

(Moral. iv. 1.) When the Lord on the mountain is about to utter His sublime precepts, it is said, Opening his month he taught them, He who had before opened the mouth of the Prophets.

Wherever it is said that the Lord opened His mouth, we may know how great things are to follow.

And He opened His mouth. Why does the evangelist say, "He opened His mouth"? It would appear that this is superfluous; but it is not. For He also taught without opening His mouth. How did He do this? By His life and His miracles. But now He opens His mouth and teaches. And taught them, saying. He taught not only His disciples, but the multitude as well. He begins with the beatitudes, "Blessed are they," just as David began the Psalms with the beatitude, "Blessed is the man" (Ps. 1:1).

He opened his mouth and taught them. By saying, he opened, is signified that for a long time previously he had been silent. And it shows that he was about to make a great and long sermon, as Augustine says. Or that he was about to utter great and profound things; for men were wont to do that: "After this, Job opened his mouth and cursed the day of his birth" (Jb 3:1). He says, his, for previously he had opened the mouth of the prophets: "Wisdom opened the mouth of the dumb and made the tongues of babes speak clearly" (Wis 10:21); for he is the wisdom of the Father.

But here a question arises: for many statements of this sermon are also presented in Luke (6:20ff). But there seems to be contrariety between the one and the other, as is clear from the text. Augustine presents two solutions to this: one is that this sermon is distinct from that; for he first went up the mountain to give this sermon to disciples and later came down to find a crowd assembled, to whom he gave the same sermon in summary form. The latter is what Luke recorded. Or it might be that there was one mountain, which had a plateau on the side and this plateau was atop a small mountain. Hence, the Lord went up the mountain, i.e., the plateau of that mountain. First, he went up higher and assembled the disciples. Then he chose 12 apostles. Later, he descended and found a crowd assembled. When the disciples joined them, he sat down and gave that sermon to the crowd and to the disciples. And this seems to be correct, because Matthew says at the end of the sermon (7:28) that the crowds were astonished at his teaching. Yet, whichever way it is taken, there is no contrariety.