5th Sunday after Pentecost

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."

"The righteous one, even if he dies prematurely, will find rest." For whom, or from whom, is there in fact rest in this world, if there are trials on every side and, when we are spared these, temptations are everywhere? Indeed, this world should be feared, whether it threatens or seduces. But if one fears both God and the world, he will despise the latter, so as to better guard himself against it. Therefore, if we want to be at rest when death comes to surprise us, let us be righteous.

But the just man, etc., as if to say: thus it is with the wicked: but, standing for however: if the just man shall have been overtaken by death, that is, prevented by death hastened before its time, according to that passage in Isaiah thirty-eight: "While I was yet beginning, he cut me off." He well said: overtaken, because the just man cannot die by sudden death, that is, by unforeseen death, because it is said in the Psalm concerning the person of the just man: "I foresaw the Lord in my sight always," etc.; likewise: "My soul is in my hands always," as if to say: I am prepared to render it up, whenever it shall please God that I die. The just man, I say, if he shall have been overtaken, shall be in refreshment, namely of eternal rest: the Psalm: "We passed through fire and water, and you led us out into refreshment."

The just man lives a good life in old age. It is not said "long" but "good", for the just man ages well; however, no one of the unjust, even if he lives a longer life than lively stags, lives a good life. For to live long is common for both the wise and the foolish, but to live well is special to the wise man, whose old age is venerable and whose old age is a blameless life: not long-lasting, as he says, nor calculated by the number of years, nor by the gray hair on his head, but by his senses. He, therefore, ages well who has sensed well.

Indeed, old age is venerable not by years grown grey, but by character. And the age of senescence, it is said, is a blameless life. Therefore, wherever generation is expressed, let Cain come first; wherever preaching of discipline is made, let Abel run ahead. Who would deny that even youth and itself in the beginnings of young adulthood fervently burn with the various allurements of passions? But when a more mature age is succeeded, as if by the storm of a youth's lasciviousness being dissipated, tranquility is restored and the weary soul withdraws its ship into certain quiet harbors. Thus, the tumultuous movements of our youth are calmed by the steady presence of faithful old age.

For old age etc., as if to say: nor does the being overtaken in age cause harm: for venerable old age etc.: the Gloss: "Not the age of the body, but the maturity of life and the uprightness of morals is praised"; venerable, I say, that is, worthy of veneration before God and the Angels and just men: is not of long duration, by a multitude of days: Job thirty-two: "The wise are not long-lived"; nor reckoned by the number of years, that is, nor by a multitude of years. "For a child of a hundred years shall die, and a sinner of a hundred years shall be accursed," Isaiah sixty-five.

The Christian who has lived in the fear of God, at whatever age he dies, is not swept away by a bitter and untimely death but crosses over supported by a maturity approved by God. Indeed, in the book of Wisdom we read, "Old age is not honored for length of time or measured by number of years. Wisdom, rather, is a person's gray hair, and a blameless life is old age. Having become dear to God, this one was loved by him."

If it is said of the righteous person and of the member of the church, "Gray hair is a person's wisdom," why is it not said of the heretic's iniquity, "A person's gray hair is his folly"? Of this old age Daniel said to the old man, "You have grown old in evil." Therefore, in the book of the Shepherd (if anyone is willing to accept that it be read), the church appears to Hermas first with gray hair, then as a young woman and a bride, with ornate hair.

For gray hairs are the understanding of a man, that is, in place of gray hairs: the Gloss: "As if to say: he is well gray-haired who is well endowed with understanding," according to that passage in Daniel thirteen: "God has given you the honor of old age," that is, discretion and wisdom, which is wont to be in the elderly, according to that passage in Job twelve: "In the ancients is wisdom, and in length of time prudence"; likewise Sirach twenty-five: "The crown of the aged is great experience."

And the age of old age, that is, supplying the place of age, an unspotted life, "as if to say: well is the old man who is clean and simple": Proverbs 16: "Old age is a crown of dignity, which shall be found in the ways of justice."

Pleasing God, namely through true faith, according to that passage in Hebrews 11: "Without faith it is impossible to please God": he was made beloved, on account of perfect love, according to that passage in Proverbs 8: "I love those who love me": and living, namely through grace, not dying through sin; among sinners, namely undefiled, which is a very great thing, since it is written in the Psalm: "With the perverse you shall be perverted"; but the just man is as a lily among thorns, because he neither loses the brightness of his purity nor the fragrance of his good name: Song of Songs 2: "As the lily among thorns" etc. He was taken away, from the exile of this world to the heavenly homeland, from death to life, from struggle to the crown.

It should be noted that the transfer is manifold: the first, from sin to grace: 1 John 3: "We know that we have been transferred from death," namely of sin, "to life," of grace, "because we love the brethren." The second, from imperfect grace to perfect grace: 2 Corinthians 3: "We are transformed into the same image from glory to glory, as by the Spirit of the Lord." The third, from perfect grace to glory: of which it speaks here: He was taken away.

You will say, How much and how often have I prayed, and I have not been answered! But what did you ask for? Perhaps you asked for the death of your enemy. And … what if he asked for yours, as well? The one who created you also created him. You are a human being, and he is too, but God is the judge. He has listened to both of you and answered neither. Are you sad because your prayer against your enemy has not been granted? Rejoice, rather, that your enemy's prayer has not been granted, to your harm. But, you say, I did not ask for this. I did not ask for the death of my enemy but the life of my son. What evil is there in that? You asked for nothing evil, in your opinion. But what would you say if he was taken so that wickedness would not corrupt his soul? But, you object, he was a sinner! And this is why I wanted him to live, so that he would amend his life. You wanted him to live so that he would become better. And what would you say if someone told you that God knew that he would have become worse if he had lived? How do you know which would have been better for him, to die or to live? If, then, you do not know, return to your heart, and leave every decision to God. You will say to me, "But, then, what should I do? What should I ask for in prayer?" What should you ask for? What the Lord, the heavenly teacher, taught us. Invoke God as God, love God as God. There is nothing better than him. Desire him, long for him!

He was snatched away, as if to say: he was not only taken away, but snatched away, because he died quickly and was taken up as if by violence beyond nature's due course. Now there is a rapture of the Saints in their life: whence Second Corinthians twelve: "I know a man fourteen years ago caught up" etc.; and in death, concerning which it is said here: He was snatched away etc.; and after death, concerning which First Thessalonians four: "We shall be caught up with them in the clouds to meet Christ in the air." He was snatched away, I say, lest malice, that is, open iniquity, should alter his understanding, by turning him away from the truth and sincerity of faith; or lest deceit, that is, feigned righteousness, concerning which Augustine says: "Feigned righteousness is not righteousness, but a twofold iniquity, because it is both iniquity and pretense." Lest deceit, I say, should deceive, that is, corrupt, his soul, namely by turning his affection away from the love of God: Second Corinthians eleven: "I fear lest, as the serpent seduced Eve by his cunning, so your senses should be corrupted."

We see also that Enoch was taken away, because he was pleasing to God, as the divine Scriptures attest in Genesis: "Then Enoch walked with God and was no longer, because God had taken him." Because he was pleasing before God, he was worthy to be taken away from the evil of this world. But the Holy Spirit also teaches throughugh Solomon that those who are pleasing to God are taken first and freed from here earlier, so they would not be tainted by too long a sojourn in this world.

For the bewitching etc., as if to say: it was indeed necessary for him that he should be thus snatched away etc.; for the bewitching of vanity, from without, that is, trifling and flattering praise, according to which malicious men are said to bewitch children by praising them, obscures good things, namely those of the just, even if it does not destroy them; obscures, I say, because it causes the defects and imperfections of those very goods not to be seen, and through this causes pride in them; Galatians three: "O foolish Galatians! who has bewitched you" etc.; First Corinthians fifteen: "Evil communications corrupt good manners." And the inconstancy of concupiscence, from within, namely of the concupiscible appetite, which makes a man inconstant: James one: "A double-minded man," namely one who partly follows reason, partly sensuality, "is inconstant in all his ways." The inconstancy, I say, of concupiscence, that is, of the concupiscible appetite, perverts, namely from good to evil, the sense that is without malice, that is, one previously good and simple: James one: "Every man is tempted by his own concupiscence, drawn away and enticed."

Being made perfect in a short time, that is, perfected in grace in a brief span of time: Isaiah ten: "A short consummation shall overflow with justice"; he fulfilled a long time, namely by the fulfillment of merit, because he acquired in a short time the merit that others acquire over many ages; or by the fulfillment of reward, because he attained eternity, which in its perfection surpasses many ages.

We should not think that your bishop, our brother, has departed here early and that he lived only a little while. It is right to say that he did not live only a little while if we realize that, as much as we may say of him, there is still more to say (even if, being finite, what is much here will be judged as though it were nothing). And he has not lived so little, if, instead of counting the years, we think of his works. Who knows how many people, though living many years, have not done even half of what he did in a few years? To want to keep him here, then, is nothing other than to envy him his happiness. Now, as human beings, we are saddened for the man. What would we do if we did not act like human beings? We are sad in a human way, therefore, for a man's departure. But as we heard in the divine lesson, "In a short time, he fulfilled a long career." But, then, let us count those times as one counts a day. All that he did among you, exhorting, speaking, offering himself for your imitation—preserve it so as to praise and adore God, and you will be his most splendid memorial. Indeed, what matters for him is not that he be hidden in a marble tomb but that he be built up in your hearts—that he who has been buried would live in living sepulchers. Indeed, your memory is his tomb. He lives near to God, to be happy. He lives near to you, so that you would be happy.

For his soul was pleasing to God: behold, the cause of consummation, namely divine grace and love. Pleasing, I say, through faith of heart inwardly and gentleness of conduct outwardly: Sirach 1: "Faith and gentleness are well-pleasing to God." Therefore he hastened to lead him out from the midst of iniquities, that is, from the world, which is full of iniquity: 1 John 5: "The whole world is set in wickedness."

"His soul in fact was pleasing to God, because he hastened to take him away from iniquity." Precisely with these words the sacred Scripture teaches us that in this world, it is not a long life that matters but a good life. To know the merits, as much as we can, of a deceased person, you must closely observe not how long he lived but how he lived. In fact, just as in a wicked life, the longer one lives the more punishments are multiplied for the one who lives in sin, so in a good life, though it is over in a brief period of time, a great, unending glory is gained for the one who lives well. A wicked life, then, leads to increasing ill temper in bitter, immature old people, whereas a good life leads young people, who die mature, to the kingdom of God.

Similarly, in the book of Wisdom it says, "Because the grace of God is in his saints." It is said as a general rule that no one has ever been or is holy without the grace of God. But so this grace might be in the saints, to confirm them, they receive it freely through the faith that comes from God. They did not have it prior to faith. As David says, "You will save them without price."

But the peoples: Gloss: "The persecutors"; seeing, "the punishment," and not understanding, "the future glory," nor laying up in their hearts, that is, inwardly in the heart, although they sometimes hear it preached: Isaiah 57: "The just man perishes, and there is no one who considers it"; such things, namely, which follow: above in chapter 3: "They seemed in the eyes of the foolish to die, but they are in peace."

Because the grace of God, namely for working well: 1 Corinthians 15: "Not I, but the grace of God with me": and mercy is upon his holy ones, for delivering from evils: Sirach last chapter: "You have delivered me according to the multitude of the mercy of your name": and regard is upon his elect, namely for attaining the reward: Gloss: "That is, condign retribution." And note that they are called holy through present justice; elect, through eternal predestination, according to that text in Ephesians 1: "He chose us in him before the foundation of the world, that we should be holy and immaculate in his sight in charity."

"His soul in fact was pleasing to God, because he hastened to take him away from iniquity." Precisely with these words the sacred Scripture teaches us that in this world, it is not a long life that matters but a good life. To know the merits, as much as we can, of a deceased person, you must closely observe not how long he lived but how he lived. In fact, just as in a wicked life, the longer one lives the more punishments are multiplied for the one who lives in sin, so in a good life, though it is over in a brief period of time, a great, unending glory is gained for the one who lives well. A wicked life, then, leads to increasing ill temper in bitter, immature old people, whereas a good life leads young people, who die mature, to the kingdom of God. - "Letters 2.7.4"

Therefore let every man weigh his words, not with deceit and guile, for a false balance is abomination to the Lord. I do not mean that balance which weighs the wares of others, (though even in lesser matters deceit often costs dear,) but that balance of words is hateful to the Lord, which wears the mask of the weight of sober gravity, and yet practises the artifices of cunning. Great is God's anger, if a man deceive his neighbour by flattering promises, and by treacherous subtlety oppress his debtor, a craft which will not benefit himself. For what is a man profited, if he shall gain the riches of the whole world, and yet defraud his own soul of the wages of eternal life?

"A deceitful balance is abomination to the Lord," etc. A deceitful balance is not only held in the measurement of money but also in judicial discretion; for he who weighs the case of the poor differently from the case of the powerful, the case of a friend differently from that of a stranger, certainly uses an unjust balance. Also, he who judges his own good deeds to be better than those of his neighbor, and his own faults to be lighter, weighs with a deceitful scale. Likewise, he who imposes unbearable burdens on people's shoulders but does not want to touch them with one finger (Matt. XXIII). Also, he who does good in public and acts badly in secret will be abominated by the Lord for the iniquity of the deceitful balance. But he who acts sincerely in all things, who discerns each case with an even hand, certainly conforms to the will and action of the just judge.

"Where there is pride," etc. Because they behave arrogantly and insultingly, through contempt or ignorance of discipline, they insult their neighbors; or certainly because everyone who exalts himself will be humbled (Luke XIV, XVIII).

"But where there is humility," etc. "You have hidden these things from the wise and prudent, and revealed them to little children" (Matt. XI; Luke X), that is, to the humble.

Gregory of Nazianzus was a most pure youth. It happened that he was studying at Athens. One night, while he slept, there came to him a most beautiful lady, having two handmaidens as if they were virgins; he began to repel her. And the lady said: "Do not flee from me, for I have not come to corrupt you. I am Wisdom, and the two handmaidens are humility and chastity. If you desire me, who am Wisdom, keep these handmaidens, namely humility and chastity, for where there has been pride, there will be disgrace; but where there is humility, there is wisdom." True virginity is that in which wisdom is joined as a companion. Humility with modesty is the principal pillar of wisdom.

He is truly wise who truthfully recognizes his own and others' nothingness and the sublimity of the first principle. But no one arrives at full knowledge of God except through true and right knowledge of oneself; nor does he rightly know himself who does not attend to his own nothingness; but to know one's own nothingness is to humble oneself: therefore humility is the gateway of wisdom. And this the Wise Man says in Proverbs eleven: Where there is humility, there is also wisdom.

[Solomon] leads toward understanding especially when he says, "Possessions are of no advantage in the day of wrath." For he infused your heart with the knowledge that an abundance of money will be of no help to you in that day, nor will it remove eternal punishment. And when he says, "The innocent will inherit the earth," he clearly means the earth of which the meek are also heirs, for first the psalmist said, "But the meek will inherit the earth," and then the Lord, when preaching about beatitude, said, "Blessed are the meek, for they will possess the earth."

I know why it is written: "Wealth will not profit in the day of wrath." This was said about the one who does not employ his wealth for mercy. Is not the power of wealth to be brought forth and used at a time of need? At the hour in which you return your spirit to the hands of God, you will understand that the full utility of your riches is to use them for the sake of mercy. For they were given to you by Jesus Christ, God and the Son of God.

To be repeatedly requesting forgiveness for offenses repeatedly committed is not repentance, only its appearance. "The righteousness of the blameless keeps their way straight," proclaims Scripture, and again, "The righteousness of the innocent will set straight their way."

"When a wicked man dies, there is no longer any hope." Alas, poor man! Origen ignored this sentence, who believed that life would be given to all the wicked and sinners after the universal and final judgment. It should be noted, however, that although there is no hope of pardon for the wicked after death, there are those who, after death, can be absolved of lighter sins to which they were bound, either by chastisement of punishments or by the prayers, alms, and celebrations of masses by their loved ones. But these things, whenever they are done, are done both before the judgment and for lighter faults. However, those who think they will be liberated after a long time following judgment are mistaken and perhaps it pertains to them...

"And the expectation of the diligent will perish." Similarly, there is one kind of diligence with which the good are always girded to fulfill God's commandments; another, with which the wicked, when they sin knowingly, fear diligently lest they someday be seized for eternal punishment. Therefore, rightly the expectation of those who serve God with a diligent mind will be crowned; but the expectation of those who, disregarding God and already condemned by their own conscience before His judgment, the expectation of the diligent will perish. This verse is very different in the old translation, which says: "The hope of a just man who has died will not perish, but the glory of the wicked will perish."

"When a righteous man dies, hope does not perish." He hopes that his children will do well; he hopes to be provided with great things. This passage also transports us to thoughts of the resurrection or of our posterity. Or, since one who is righteous has delighted in all these things already, he will also enjoy their future consummation; or, finally, that he would have enjoyment of glory after death.

"The righteous is delivered out of trouble," etc. Any martyr freed from the distress of suffering after death will be entrusted to punishment on account of his cause to the persecutor who caused him distress. James was crowned with martyrdom, Peter was saved from prison; and Herod, who persecuted them, visibly consumed by worms, was invisibly snatched where his worm does not die and his fire is not quenched.

"A hypocrite with his mouth destroys his neighbor," etc. A heretic who pretends to teach Catholic doctrine deceives his listener; but those who justly follow the truth of the Gospel will be freed by Catholic knowledge so that they are not snatched by heretic deception.

"He who despises his friend lacks sense," etc. One who is not proven to love sincerely should not be despised or ridiculed by us, even if he does something foolish out of inertia; for he who does this is unworthy of wisdom. But indeed any prudent person does not publicly speak about such ones' faults; rather, he secretly corrects them. The same is more strictly inculcated in the following verses when it is said:

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.

(in Luc. 8. 30.) The two dæmoniacs are also a type of the Gentile world; for Noah having three sons, Shem, Ham, and Japhet, Shem's posterity alone was taken into the inheritance of God, while from the other two sprang the nations of the Gentiles.

(De Cons. Ev. ii. 24.) Whereas Matthew relates that there were two who were afflicted with daemons, but Mark and Luke mention only one, you must understand that one of them was a person of note, for whom all that country was in grief, and about whose recovery there was much care, whence the fame of this miracle was the more noised abroad.

The "other side" must first be understood according to its plain sense. Yet according to an allegorical interpretation, the demoniacs who met the Lord in the country of the Gerasenes, that is, the country of the Gentiles, might be understood to have the appearance of the descendants of Ham and Japheth, Noah's two sons, as distinguished from the Jewish people, who take their origin from Shem the firstborn son of Noah. Or they might be understood as all of those held captive by the devil in the error of idolatry. They are burdened by the chains of their offenses and the fetters of their sins. They were not living in the town, that is, in the covenant community where the law and the divine precepts were in force. Rather, they dwell in the tombs, worshiping idols and venerating the memories of potentates or images of the dead.

The divine nature of the only begotten Son was already scorching the demons in unspeakable flames. Christ was shutting up the fiercest demons in blocked roads. He was undoing the devil's tyranny. "You have come before the time," they cried out. For they knew from the Scriptures that Christ was going to come and would judge them. Treating the incarnation as if it had happened at the wrong time, they pled that he had come in an untimely way. This misrepresentation is not surprising. In their deceptiveness, they did not hesitate to say even this. Yet, although they know that vengeance is to fall upon them, they still say haughtily, "What have you to do with us?" They know that the final Judge in fact has a score to settle with them, inasmuch as they had broken his commandments.

Thus the dæmons held the two men among the tombs without the town, that is, without the synagogue of the Law and the Prophets; that is, they infested the original seats of the two nations, the abodes of the dead, making the way of this present life dangerous to the passers by.

By their coming forth to meet Him is signified the willingness of men flocking to the faith.

But what can be the reason that they love also to dwell in the tombs? They would fain suggest to the multitude a pernicious opinion, as though the souls of the dead become demons, which God forbid we should ever admit into our conception. "But what then wilt thou say," one may ask, "when many of the sorcerers take children and slay them, in order to have the soul afterwards to assist them?" Why, whence is this evident? for of their slaying them, indeed, many tell us, but as to the souls of the slain being with them, whence knowest thou it, I pray thee? "The possessed themselves," it is replied, "cry out, I am the soul of such a one." But this too is a kind of stage-play, and devilish deceit. For it is not the spirit of the dead that cries out, but the evil spirit that feigns these things in order to deceive the hearers. For if it were possible for a soul to enter into the substance of an evil spirit, much more into its own body.

And besides, it stands not to reason that the injured soul should co-operate with the wrong-doer, or that a man should be able to change an incorporeal power into another substance. For if in bodies this were impossible, and one could not make a man's body become that of an ass; much more were this impossible in the invisible soul; neither could one transform it into the substance of an evil spirit. So that these are the sayings of besotted old wives, and spectres to frighten children.

Nor indeed is it possible for a soul, torn away from the body, to wander here any more. For "the souls of the righteous are in the hand of God;" and if of the righteous, then those children's souls also; for neither are they wicked: and the souls too of sinners are straightway led away hence. And it is evident from Lazarus and the rich man; and elsewhere too Christ saith, "This day they require thy soul of thee." And it may not be that a soul, when it is gone forth from the body, should wander here; nor is the reason hard to see. For if we, going about on the earth which is familiar and well known to us, being encompassed with a body, when we are journeying in a strange road, know not which way to go unless we have some one to lead us; how should the soul, being rent away from the body, and having gone out from all her accustomed region, know where to walk without one to show her the way?

And from many other things too one might perceive, that it is not possible for a disembodied soul to remain here. For both Stephen saith, "Receive my spirit;" and Paul, "To depart and to be with Christ is far better;" and of the patriarch too the Scripture saith, that "he was gathered unto his fathers, being cherished in a good old age." And as to the proof, that neither can the souls of sinners continue here; hear the rich man making much entreaty for this, and not obtaining it; since had it been at all possible, he would have come, and have told what had come to pass there. Whence it is evident that after their departure hence our souls are led away into some place, having no more power of themselves to come back again, but awaiting that dreadful day.

Now when He is departed from the sea, there follows another miracle yet more awful. For men possessed with devils, like wicked runaways at sight of their master, said, "What have we to do with Thee, Jesus, Thou Son of God? Art Thou come hither to torment us before the time?"

For, because the multitudes called Him man, the devils came proclaiming His Godhead, and they that heard not the sea swelling and subsiding, heard from the devils the same cry, as it by its calm was loudly uttering.

Then, lest the thing might seem to come of flattery, according to their actual experience they cry out and say, "Art Thou come hither to torment us before the time?" With this view, then, their enmity is avowed beforehand, that their entreaty may not incur suspicion. For indeed they were invisibly receiving stripes, and the sea was not in such a storm as they; galled, and inflamed, and suffering things intolerable from His mere presence. Accordingly, no man daring to bring them to Him, Christ of Himself goes unto them.

And Matthew indeed relates that they said, "Art Thou come hither before the time to torment us?" but the other evangelists have added, that they also entreated and adjured Him not to cast them into the deep. For they supposed that their punishment was now close upon them, and feared, as even now about to fall into vengeance.

And though Luke and those who follow him say that it was one person, but this evangelist two, this doth not exhibit any discrepancy at all. I grant if they had said, there was only one, and no other, they would appear to disagree with Matthew; but if that spake of the one, this of the two, the statement comes not of disagreement, but of a different manner of narration. That is, I for my part think, Luke singled out the fiercest one of them for his narrative, wherefore also in more tragical wise doth he report their miserable case; as, for instance, that bursting his bonds and chains he used to wander about the wilderness. And Mark saith, that he also cut himself with the stones.

And their words too are such as well betray their implacable and shameless nature. For, saith he, "Art thou come hither to torment us before the time?" You see, that they had sinned, they could not deny, but they demand not to suffer their punishment before the time. For, since He had caught them in the act of perpetrating those horrors so incurable and lawless, and deforming and punishing His creature in every way; and they supposed that He, for the excess of their crimes, would not await the time of their punishment: therefore they besought and entreated Him: and they that endured not even bands of iron come bound, and they that run about the mountains, are gone forth into the plain; and those who hinder all others from passing, at sight of Him blocking up the way, stand still.

Gerasa is a town of Arabia beyond Jordan, close to Mount Gilead, which was in the possession of the tribe of Manasseh, not far from the lake of Tiberias, into which the swine were precipitated.

Gerasa is interpreted 'casting out the dweller,' or, 'a stranger approaching;' this is the Gentile world which cast out the Devil from it; and which was first far off, but now made near, after the resurrection being visited by Christ through His preachers.

It is not without cause that he speaks of them as dwelling among the tombs; for what else are the bodies of the faithless but sepulchres of the dead, in which the word of God dwells not, but there is enclosed the soul dead in sins. He says, So that no man might pass through that way, because before the coming of the Saviour the Gentile world was inaccessible. Or, by the two, understand both Jews and Gentiles, who did not abide in the house, that is, did not rest in their conscience. But they abode in tombs, that is, delighted themselves in dead works, and suffered no man to pass by the way of faith, which way the Jews obstructed.

"And when He was come to the other side into the land of the Gergesenes, there met Him two possessed with demons, coming out of the tombs, exceeding fierce, so that no man might pass by that way." While the men in the boat were yet wondering what manner of man this was that even the winds and the sea obeyed Him, the demons come to proclaim the answer. Although Mark and Luke speak of one man who was possessed by a legion of demons (Mk. 5:9, Lk. 8:27), understand that this one man was one of the two mentioned by Matthew, evidently, the more notorious of the two. Jesus came alone towards them, since no one dared to bring them to Him, so fierce were they. They dwelt among the tombs because the demons wish to inspire the belief that the souls of those who have died become demons. Let no one believe this: for when the soul departs from a man, it does not wander about the earth. For the souls of the righteous are in the hand of God (Wisdom of Solomon 3:1), and the souls of sinners are also led away, as was the soul of the rich man.

He continues: And when he came to the other side... Because mention has been made of miracles by which the Lord freed many from external dangers, here are mentioned miracles by which some are freed from internal or spiritual dangers. First, the miracle is mentioned; secondly, the effect (v. 32b). In regard to the first: first is shown the malice of the demons as to the fierceness they exercise against men; secondly, as to uneasiness (v. 29); thirdly, as to wickedness (v. 31). In regard to the first: the place is described; secondly, the ferocity of the demons.

The place was the region of the Gerasenes. "Gerasa" means "ejecting the colonist" or "the approaching stranger", because it was near the gentiles. Two demoniacs met him. Ferocity is shown, first, because he oppressed them; secondly, because they tried to deceive men. But why did the other evangelists mention only one, but he two? The answer is that there were certainly two, but one was better known. And they were fierce, because they harmed not only in a bodily way but also spiritually. Hence they dwelt among the tombs, in order to strike men with terror. Hence the opinion was erroneous, that the demons could return a soul to a dead body, as we read of Simon Magus. But this was not so, because demons pretended in order to deceive men. Hence Porphyry says that the race of devils is fallacious. Therefore, those wizards generally use the bodies of the dead; hence the demons live in the tombs: "You live in tombs and sleep in the shrines of idols" (Is 35:4). For they were so fierce that no one could pass that way: "In the path where I walk the proud", i.e., the demons, "have hidden a trap for me" (Ps 142:3).

(De Civ. Dei, ix. 21.) God was so far known to them as it was His pleasure to be known; and He pleased to be known so far as it was needful. He was known to them therefore not as He is Life eternal, and the Light which enlightens the good, but by certain temporal effects of His excellence, and signs of His hidden presence, which are visible to angelic spirits though evil, rather than to the infirmity of human nature.

(De Civ. Dei, viii. 23.) Either because that came upon them unexpectedly, which they looked for indeed, but supposed more distant; or because they thought their perdition consisted in this, that when known they would be despised; or because this was before the day of judgment, when they should be punished with eternal damnation.

This is no voluntary confession followed up by a reward to the utterer, but one extorted by the compulsion of necessity. A runaway slave, when after long time he first beholds his master, straight thinks only of deprecating the scourge; so the dæmons, seeing the Lord suddenly moving upon the earth, thought He was come to judge them. Some absurdly suppose, that these dæmons knew the Son of God, while the Devil knew Him not, because their wickedness was less than his. But all the knowledge of the disciple must be supposed in the Master.

But both the Devil and the dæmons may be said to have rather suspected, than known, Jesus to be the Son of God.

For the presence of the Saviour is the torment of dæmons.

(Hil. Quæst. V. et N. T. 9, 66.) When the dæmons cry out, What have we to do with thee, Jesus, thou Son of God? (1 Cor. 2:8.) we must suppose them to have spoken from suspicion rather than knowledge. For had they known him, they never would have suffered the Lord of glory to be crucified.

But as often as they were tortured by His excellent power, and saw Him working signs and miracles, they supposed Him to be the Son of God; when they saw Him hungry and thirsty, and suffering such things, they doubted, and thought Him mere man. It should be considered that even the unbelieving Jews when they said that Christ cast out dæmons in Beelzebub, and the Arians who said that He was a creature, deserve condemnation not only on God's sentence, but on the confession of the dæmons, who declare Christ to be the Son of God. Rightly do they say, What have we to do with thee, Jesus, thou Son of God? that is, our malice and Thy grace have nothing in common, according to that the Apostle speaks, There is no fellowship of light with darkness. (2 Cor. 6:14.)

Here the old serpent has fallen out with himself, since, when he tempted Christ after John's baptism, he approached Him as "the Son of God; "surely intimating that God had a Son, even on the testimony of the very Scriptures, out of which he was at the moment forging his temptation: "If thou be the Son of God, command that these stones be made bread." Again: "If thou be the Son of God, cast thyself down from hence; for it is written, He shall give His angels charge concerning thee"-referring no doubt, to the Father-"and in their hands they shall bear thee up, that thou hurt not thy foot against a stone.

"And, behold, they cried out, saying, What have we to do with Thee, Jesus, Thou Son of God? Art Thou come hither to torment us before the time?" Behold, they proclaim Him to be the Son of God, but first they declare their enmity. The demons consider it torment to be prevented from harming men. Understand the demons' words, "before the time," to mean that they thought that Christ, not enduring their great wickedness, would not wait for the time of their punishment. But this is not so; for the demons are permitted to contend with us until the end of the world.

Their uneasiness is shown, because they did not endure the presence of Christ; hence it is said that they cried out: "You shall cry out for pain of heart, and shall wail for anguish of spirit" (Is 65:14). Then they admit God's power, saying, What have you to do with us, Son of God? Absolutely nothing, because there is no conformity between God and Belial. But why did they say this? Because they were seriously afflicting men, and they had heard that Christ would take their power from them. Hence they were really saying: Although we have harmed others, we have done you no harm; therefore, you should not molest us. Again, they were confessing him Son of God. In this the Arians are embarrassed, because if they do not believe the saints, they might at least believe the demons. But it seems that they did not know him, because 1 Corinthians (2:8) says that "if they had known, they would never have crucified the king of glory." The answer is that when the Lord wished, he showed his humanity, but in a way that concealed it from them.

Have you come here to torment us before the time? The demons know that on the day of judgment they must undergo greater torment; when it is said: "Depart you accursed into eternal fire" (Mt 25:41). Some also believe that until the day of judgment the demons do not suffer the punishment of sense but the punishment of damnation. They believe this on account of that phrase, before the time. But Damascene does not accept this: "What death is for men, the fall is for the demons. But when men die, they receive the punishment of sense at once; so also the angels who fall." Some say that the devils always carry their own fire with them. But how can this be, for that fire is corporeal? The answer is that although the fire is corporeal, it possesses something spiritual; hence it tortures them after the manner of something that fetters. For the spirit exceeds the nature of a body; but God binds spirits to bodies, as when the soul is bound to a body, it confers on that body the ability to be moved in accordance with the will of the soul. Just as if a prelacy is given to someone in some church, but he does not reside in it; so, although this fire is corporeal, it can act by reason of something spiritual. To torment us... They regard it as great torment not to be able to harm men. But if they were in hell, they would not be able to harm them thus; and so it is a great torment for them to enter hell.

(De. Cons. Ev. ii. 24.) Though the words of the daemons are variously reported by the three Evangelists, yet this is no difficulty; for they either all convey the same sense, or may be supposed to have been all spoken. Nor again because in Matthew they speak in the plural, in the others in the singular number; because even the other two Evangelists relate that when asked his name, he answered, Legion, showing that the daemons were many. Now there was not far from thence a herd of many swine feeding; and the daemons prayed him, saying, If thou cast us out hence, send us into the swine.

The swine to which the demons fled symbolize the unfaithful and unclean people who, feeding at some distance by the sea, were living according to the sins of the world. Thus the swine showed themselves to be a ready residence for the demons. Living nearby this worldly sea they are steeped in error and inordinate desire. This made it easy for them to be overcome by the demons.

(Verse 30, 31.) What have we to do with you, Jesus, Son of God? Have you come here before the time to torment us? Now there was a herd of many pigs feeding not far off from them. And the demons begged him, saying, 'This confession is not of free will, which is followed by the reward of the confessor, but of forced necessity, which compels unwillingly, as if fugitive slaves see their master after a long time: they only beg to be spared from the beatings.' So, demons, seeing the Lord suddenly present on earth, believed that they had come to judge. The presence of the Savior is torment for demons. And some people foolishly think that demons know the Son of God, but are ignorant of the devil, because these demons are of lesser evil than the one whose servants they are. Since all knowledge of the disciples must be referred to the teacher, demons as well as the devil are more suspect of understanding the Son of God than knowing Him. No one knows the Father, except the Son, and whoever the Son chooses to reveal him to. (Matthew 11:27)

Now, should any one say, "And wherefore did Christ fulfill the devils' request, suffering them to depart into the herd of swine?" this would be our reply, that He did so, not as yielding to them, but as providing for many objects thereby. One, to teach them that are delivered from those wicked tyrants, how great the malice of their insidious enemies; another, that all might learn, how not even against swine are they bold, except He allow them; a third, that they would have treated those men more grievously than the swine, unless even in their calamity they had enjoyed much of God's providential care. For that they hate us more than the brutes is surely evident to every man. So then they that spared not the swine, but in one moment of time cast them all down the precipice, much more would they have done so to the men whom they possessed, leading them towards the desert, and carrying them away, unless even in their very tyranny the guardian care of God had abounded, to curb and check the excess of their violence. Whence it is manifest that there is no one, who doth not enjoy the benefit of God's providence. And if not all alike, nor after one manner, this is itself a very great instance of providence; in that according to each man's profit, the work also of providence is displayed.

And besides what hath been mentioned, there is another thing also, which we learn from this; that His providence is not only over all in common, but also over each in particular; which He also declared with respect to His disciples, saying, "But the very hairs of your head are numbered." And from these demoniacs too, one may clearly perceive this; who would have been choked long before, if they had not enjoyed the benefit of much tender care from above.

This ("substance"), accordingly, he "squandered; "having been cast by his moral habits far from the Lord, amid the errors and allurements and appetites of the world, where, compelled by hunger after truth, he handed himself over to the prince of this age. He set him over "swine," to feed that flock familiar to demons, where he would not be master of a supply of vital food, and at the same time would see others (engaged) in a divine work, having abundance of heavenly bread.

Now a herd of many swine was feeding at some distance from them. Here he touches on their malice, because they harm not only men but animals as well. Hence it is clear that this did not take place in Judea, because the Jews do not use swine.

(Mor. ii. 10.) For the Devil knows that of himself he has no power to do any thing, because it is not of himself that he exists as a spirit.

The dæmons seeing that there is no longer any place left for them among the Gentiles, pray that they may be suffered to dwell among the heretics; these, seized by them, are drowned in the sea, that is, in worldly desires, by the instigations of the dæmons, and perish in the unbelief of the rest of the Gentiles.

Slaves ask for suitable indignities: "Send us into the swine." Foulness begs to be sent from the tombs into the swine, so that it does not think of getting rid of its bad odors but of changing odors. "Send us into the swine." Plunging from the sky, they seek filth. After living in the upper world, they look for the sloughs of pigs. "Send us into the herd." A herd is sent into the herd, so that a gang of demons is brought forth, and it seems that two men have caused what a great number of pigs could not endure.

They did not ask to be sent into men, because they saw Him by whose excellence they were tortured existing in human shape. Nor did they ask to be sent into sheep, because sheep are by God's institution clean animals, and were then offered in the temple of God. But they requested to be sent into the swine rather than into any of the other unclean animals, because this is of all animals the most unclean; whence also it has its name 'porcus,' as being 'spurcus,' filthy, and delighting in filthiness; and dæmons also delight in the filthiness of sin. They did not pray that they might be sent into the air, because of their eager desire of hurting men. And he saith unto them, Go.

The demons asked this so that they could drown the swine, and thus the owners would be grieved and would not welcome Christ.

If you cast us out, send us out into the swine. But why did they not ask that he send them into men? Because they saw that he was solicitous about caring for men. But why into the herd of swine? Because they were close by. Also because it is a very unclean animal. So, to designate uncleanness, he permits them to enter the swine. And this seems to be signified in Job (41:3): "Will he multiply supplications to you? Will he speak soft words to you?"

(in Luc. 8.) Or; The swine are they that delight in filthy manners; for unless one live as a swine, the devils do not receive power over him; or at most, only to try him, not to destroy him. That the swine were sent headlong into the lake, signifies, that when the people of the Gentiles are delivered from the condemnation of the dæmons, yet still they who would not believe in Christ, perform their profane rites in secret, drowned in a blind and deep curiosity.

(Verse 32, 33.) If you cast us out, send us into the herd of pigs. And He said to them: Go. And they, going out, went into the pigs. And behold, the whole herd rushed headlong into the sea, and they died in the water. But the shepherds fled; and coming into the city, they announced all these things, and about those who had demons. Not that the Savior granted the demons what they were asking, He said, go: but so that through the destruction of the pigs, an opportunity for salvation would be given to the people. For when the shepherds see these things, they immediately report them to the city. Let Manichaeus be ashamed, if the souls of men and beasts are of the same substance and from the same author, how is it that for the salvation of one man, two thousand pigs are choked?

The Saviour bade them go, not as yielding to their request, but that by the death of the swine, an occasion of man's salvation might be offered. But they went out, (to wit, out of the men,) and went into the swine; and, lo, the whole herd rushed violently headlong into the sea, and perished in the waters. Let Manichæus blush; if the souls of men and of beasts be of one substance, and one origin, how should two thousand swine have perished for the sake of the salvation of two men?

But for what intent did the devils destroy the swine? Everywhere they have labored to drive men to dismay, and everywhere they rejoice in destruction. This, for instance, the devil did with respect to Job, although in that case too God suffered it, but neither in that case as complying with the devil, but willing to show His own servant the more glorious, cutting off from the evil spirit all pretext for his shamelessness, and turning on his own head what was done against the righteous man. Because now also the contrary of what they wished came to pass. For the power of Christ was gloriously proclaimed, and the wickedness of the demons, from which He delivered those possessed by them, was more plainly indicated; and how they want power to touch even swine, without permission from the God of all.

And if any would take these things in a hidden sense, there is nothing to hinder. For the history indeed is this, but we are to know assuredly, that the swinish sort of men are especially liable to the operations of the demons. And as long as they are men that suffer such things, they are often able yet to prevail; but if they are become altogether swine, they are not only possessed, but are also cast down the precipice. And besides, lest any should suppose what was done to be mere acting, instead of distinctly believing that the devils were gone out; by the death of the swine this is rendered manifest.

Now, should any one say, "And wherefore did Christ fulfill the devils' request, suffering them to depart into the herd of swine?" this would be our reply, that He did so, not as yielding to them, but as providing for many objects thereby. One, to teach them that are delivered from those wicked tyrants, how great the malice of their insidious enemies; another, that all might learn, how not even against swine are they bold, except He allow them; a third, that they would have treated those men more grievously than the swine, unless even in their calamity they had enjoyed much of God's providential care. For that they hate us more than the brutes is surely evident to every man. So then they that spared not the swine, but in one moment of time cast them all down the precipice, much more would they have done so to the men whom they possessed, leading them towards the desert, and carrying them away, unless even in their very tyranny the guardian care of God had abounded, to curb and check the excess of their violence. Whence it is manifest that there is no one, who doth not enjoy the benefit of God's providence. And if not all alike, nor after one manner, this is itself a very great instance of providence; in that according to each man's profit, the work also of providence is displayed.

And besides what hath been mentioned, there is another thing also, which we learn from this; that His providence is not only over all in common, but also over each in particular; which He also declared with respect to His disciples, saying, "But the very hairs of your head are numbered." And from these demoniacs too, one may clearly perceive this; who would have "been choked" long before, if they had not enjoyed the benefit of much tender care from above.

For these reasons then He suffered them to depart into the herd of swine, and that they also who dwelt in those places should learn His power. For where His name was great, He did not greatly display Himself: but where no one knew Him, but they were still in an insensible condition, He made His miracles to shine out, so as to bring them over to the knowledge of His Godhead. For it is evident from the event that the inhabitants of that city were a sort of senseless people; for when they ought to have adored and marvelled at His power, they sent Him away, and "besought Him that He would depart out of their coasts."

But for what intent did the devils destroy the swine? Everywhere they have labored to drive men to dismay, and everywhere they rejoice in destruction. This, for instance, the devil did with respect to Job, although in that case too God suffered it, but neither in that case as complying with the devil, but willing to show His own servant the more glorious, cutting off from the evil spirit all pretext for his shamelessness, and turning on his own head what was done against the righteous man. Because now also the contrary of what they wished came to pass. For the power of Christ was gloriously proclaimed, and the wickedness of the demons, from which He delivered those possessed by them, was more plainly indicated; and how they want power to touch even swine, without permission from the God of all.

And if any would take these things in a hidden sense, there is nothing to hinder. For the history indeed is this, but we are to know assuredly, that the swinish sort of men are especially liable to the operations of the demons. And as long as they are men that suffer such things, they are often able yet to prevail; but if they are become altogether swine, they are not only possessed, but are also cast down the precipice. And besides, lest any should suppose what was done to be mere acting, instead of distinctly believing that the devils were gone out; by the death of the swine this is rendered manifest.

And mark also His meekness together with His power. For when the inhabitants of that country, after having received such benefits, were driving Him away, He resisted not, but retired, and left those who had shown themselves unworthy of His teaching, having given them for teachers them that had been freed from the demons, and the swine-herds, that they might of them learn all that had happened; whilst Himself retiring leaves the fear vigorous in them. For the greatness withal of the loss was spreading the fame of what had been done, and the event penetrated their mind. And from many quarters were wafted sounds, proclaiming the strangeness of the miracle; from the cured, and from the drowned, from the owners of the swine, from the men that were feeding them.

"He said to them, 'Go!' " The foul-smelling animals are delivered up, not at the will of the demons but to show how savage the demons can become against humans. They ardently seek to destroy and dispossess all that is, acts, moves and lives. They seek the death of people. The ancient enmity of deep-rooted wrath and malice is in store for the human race. Demons do not give up easily unless they are forcibly overcome. They are doing the harm they are ordered to do. Therefore the foul-smelling animals are delivered up that it may be made clear to the demons that they have permission to enter the swine but not to enter humans. It is by our vices that we empower them to do harm. Similarly, by our power of faith we tread on the necks of demons. They become subject to us under Christ who is triumphant.

Christ granted the demons their request in order to show how great is their bitterness towards men, and that if they had the power, and were not prevented as they are by God, they would do worse things to us than they did to the swine. For God protects those possessed by demons so that they do not kill themselves.

Christ's concession follows: And he said to them, "Go." But the Lord seems to have heard the demons. It should be said that he did not hear, but in his wisdom he permitted what happened, to show the malice of the demons; because if the Lord had not restrained them, they would have rushed into men as they rushed into the swine. But when the Lord permitted some demons, he did not permit entirely; for he put a restriction on them as in Job (2:6). Hence to designate this he permitted them to enter the swine. Also, to show that they could do nothing without God's permission; again, so that man might recognize his own dignity, since he permitted so many swine to be killed for the welfare of one man.

The execution of the command follows: And the whole herd rushed down the steep bank into the sea. In this is signified that no one can be entirely destroyed by the devil, unless he presents himself as swine, i.e., entirely unclean. Hence Revelation (18:21): "So shall Babylon, the great city, be thrown down with violence"; "But these, like irrational animals, receiving the reward of their unrighteousness" (2 Pt 2:13).

(in Luc. 8.) That they that fed the swine, fled and told what was done, signifies that even the leaders of the wicked though they shun the law of Christianity, yet cease not to proclaim the wonderful power of Christ.

The herdsmen fled at the sight of the divine power and reported to the town what had happened. The people entreated the Lord to depart from their district. This may symbolize the leaders of the Jews or the priests of idols, who, dispensing the food of their errors to unclean and unfaithful people, are feeding them like swine to perpetual death.

Or this may be understood in another way, for there may be more than one spiritual meaning, namely, we can look upon these two demoniacs in a larger sense as two [Gentile] peoples (as we noted before)9 who by the word and grace of Christ were freed from the bond of the demons. Perhaps we may interpret the swine as heretics who, driven from the community of believers, are known to have migrated. If so, the herdsmen could be viewed as architects of heresies and teachers of falsehood who are feeding these heretical swine as it were with the foul and unclean food of disreputable teachings, feeding them not for life but for death. For these wayward teachers are feeding them, not the heavenly bread nor the food of a wholesome life but the most foul and unclean teachings of falsehood.

And mark also His meekness together with His power. For when the inhabitants of that country, after having received such benefits, were driving Him away, He resisted not, but retired, and left those who had shown themselves unworthy of His teaching, having given them for teachers them that had been freed from the demons, and the swine-herds, that they might of them learn all that had happened; whilst Himself retiring leaves the fear vigorous in them. For the greatness withal of the loss was spreading the fame of what had been done, and the event penetrated their mind. And from many quarters were wafted sounds, proclaiming the strangeness of the miracle; from the cured, and from the drowned, from the owners of the swine, from the men that were feeding them.

He continues with the amazement of the swineherds: Hence the herdsmen fled and told everything. They told something sad and something joyful: sad about the swine, but joyful about the cured demoniac. By those herdsmen are signified the synagogue rulers, who for the sake of temporal things contradict Christ as much as they can.

(in Luc. 8.) When struck with terror, they entreat Him to depart from them, they signify a great number who, well satisfied with their ancient life, show themselves willing to honour the Christian law, while they declare themselves unable to perform it.

The town from which they came to meet the Lord, asking him to leave their district, represents the synagogue, which did not want to receive the Lord and Savior of the human race even after witnessing his divine power. He therefore returned to his own town. Because he was rejected by the synagogue, he came to his church, which is properly called the city of Christ. On seeing him, the Gerasenes entreated the Lord to depart from their district. Such people are also found among us. Out of faithlessness they compel the Lord and Savior of the world to depart from the district of their hearts, for according to Scripture, "the Holy Spirit will not enter a perverse soul or dwell in a body enslaved to sin."

Or; The town is a type of the Jewish nation, which having heard of Christ's works goes forth to meet its Lord, to forbid Him to approach their country and town; for they have not received the Gospel.

They entreat him to leave their district, not out of pride on their part (as many believe) but out of humility. They judge themselves unworthy of the Lord's presence, just as Peter after the catch of fish fell before the Savior's knees and said, "Depart from me, for I am a sinful man, O Lord."

(Verse 34) And behold, the whole city went out to meet Jesus, and when they saw Him, they begged Him to pass through their borders. They ask Him to pass through their borders, not out of pride as some think, but out of humility by which they judged themselves unworthy of the Lord's presence, just as Peter, falling to the knees of the Savior in the catch of fish, said: Depart from me, Lord, for I am a sinful man (Luke 5:8).

Otherwise; This request may have proceeded from humility as well as pride; like Peter, they may have held themselves unworthy of the Lord's presence, Depart from me, for I am a sinful man, O Lord. (Luke 5:8.)

The inhabitants of the city begged Jesus to leave because they were grieved and thought that they would suffer something worse thereafter. You, O reader, learn that where there is swinish life, it is not Christ Who dwells there, but demons.

Then he mentions the amazement of the entire populace, and the whole city went out to meet Jesus; and when they saw him, they begged him to leave their neighborhood. But why? Because he had caused them a great loss. Therefore, they feared that if he stayed there longer, he would cause more. In the same way some fear to be with Christ on account of temporal loss, as Isaiah (30:11) says: "Leave the way, turn aside from the path, let us hear no more of the holy one of Israel." Or, another way: they acted not from malice but from devotion, because they regarded themselves unworthy. Peter says something similar: "Depart from me, because I am a sinful man" (Lk 5:8).

(De Cons. Ev. ii. 25.) That Matthew here speaks of his own city, and Mark calls it Capharnaum, would be more difficult to be reconciled if Matthew had expressed it Nazareth. But as it is, all Galilee might be called Christ's city, because Nazareth was in Galilee; just as all the Roman empire, divided into many states, was still called the Roman city. Who can doubt then that the Lord in coming to Galilee is rightly said to come into his own city, whatever was the town in which He abode, especially since Capharnaum was exalted into the metropolis of Galilee?

(ubi sup.) And if we adopt this supposition, we must say that Matthew has omitted all that was done from the time that Jesus entered into His own city till He came to Capharnaum, and has proceeded on at once to the healing of the paralytic; as in many other places they pass over things that intervened, and carry on the thread of the narrative, without noticing any interval of time, to something else; so here, And, lo, they bring unto him a paralytic laying on a bed.

On seeing him, the Gerasenes entreated the Lord to depart from their district. Such people are also to be found among us. Out of faithlessness they compel the Lord and Savior of the world to depart from the district of their hearts. According to Scripture, "The Holy Spirit will not enter a perverse soul or dwell in a body enslaved to sin."

Mystically; When driven out of Judæa, He returns into His own city; the city of God is the people of the faithful; into this He entered by a boat, that is, the Church.

We should understand his town as none other than Nazareth, for he was called a Nazarean.

(Chapter 9, Verses 1-2) And Jesus got into a boat and crossed over, and came to his own city. And behold, they brought to him a paralytic lying on a bed. And Jesus seeing their faith, said to the paralytic: Take heart, my son, your sins are forgiven. By his city, we understand none other than Nazareth, from where he is also called the Nazarene. And they brought him, as we said before, a paralytic lying on a bed, because he himself was not able to enter. But Jesus, seeing not the faith of the one who was being offered, but of those who were offering, said to the paralyzed man: Have confidence, my son, your sins are forgiven you. Oh, wonderful humility! He calls despised and weak, dissolved in the joints of all his limbs, his son, whom the priests did not consider worthy of touching. Or certainly he calls him son because his sins are forgiven him. According to the allegory, sometimes the soul, lying in its body, with all the powers of its limbs dissolved, is offered to the Lord to be healed by the perfect teacher, and if it is healed by his mercy, it receives such great strength that it immediately carries its bed.

Or; This city may be no other than Nazareth, whence He was called a Nazarene.

By His own city here he means Capernaum. For that which gave Him birth was Bethlehem; that which brought Him up, Nazareth; that which had Him continually inhabiting it, Capernaum.

(Serm. 50.) The Creator of all things, the Lord of the world, when He had for our sakes straitened Himself in the bonds of our flesh, began to have His own country as a man, began to be a citizen of Judæa, and to have parents, though Himself the parent of all, that affection might attach those whom fear had separated.

(ubi sup.) Christ has no need of the vessel, but the vessel of Christ; for without heavenly pilotage the bark of the Church cannot pass over the sea of the world to the heavenly harbour.

"And He entered into a boat, and passed over, and came into His own city. And, behold, they brought to Him a paralytic, lying on a bed." "His own city" means Capernaum, for it was there that He was living. He was born in Bethlehem, raised in Nazareth, and lived for an extended length of time in Capernaum. This paralytic is not the same as the one mentioned in John (Jn. 5:2-9), for that one was beside the Sheep's Pool in Jerusalem, while this one was in Capernaum. And that one had no one to help him, while this one was carried by four men, as Mark says (Mk. 2:3-12), who lowered him through the roof, a fact which Matthew omits.

"And Jesus seeing their faith." Either the faith of the men who brought the paralytic, for Jesus often worked a miracle on account of the faith of those who brought the one sick; or, of the paralytic himself. "Said to the paralytic, Take courage, child; thy sins be forgiven thee." Jesus calls him "child," either as one of God's creatures, or because he believed. To show that the man's paralysis is a result of his sins, Jesus first forgives him his sins.

The miracles recounted above were against temporal dangers; here he mentions ones against spiritual dangers. He does two things: first, he shows how he helps those who come to him; secondly, how he searches out those he heals (v. 35).

In regard to the first: first, he presents the remedy against sin; secondly, against death (v. 18).

In regard to the first: first, he presents the remedy against sin by forgiving; secondly, by drawing sinners to himself (v. 10).

And first he draws the background to the favor; secondly, he mentions the favor itself (v. 4b).

First, the place is mentioned; secondly, the devotion of those presenting (v. 2).

He says, therefore, And getting into a boat, he crossed over. This is connected with the preceding, because they begged him to leave; consequently, he entered a boat. Hence he gives to understand that if some say, "Depart from us, we do not desire the way of your commandments" (Jb 21:14), he departs at once. So, he gets into a boat. This boat signifies the Cross or the Church. He came to his own city, i.e., into the city of the pagans who had been given to him: "Ask of me and I will make the nations your heritage" (Ps 2:8). But why do Mark and Luke say that this was done in Capernaum, but Matthew says Nazareth, which was his city. The answer is that one city was Christ's by reason of birth, and this was Bethlehem; another by reason of upbringing, and this was Nazareth; another by reason of habitation and of working miracles, and this was Capernaum. Therefore, it is well said, into his own city. Hence Luke (4:23): "The things we have heard done in Capernaum, do also here in your own country." Augustine answers another way: Because Capernaum was the most famous city in Galilee, it was a kind of metropolis. And just as if someone were from a suburb of Paris, it would be said that he was from Paris on account of its being well-known, so the Lord, being from the boundaries of Capernaum, was said to be from there. Or, in another way, because the evangelists omit something; hence something can be added, namely, that he passed through Nazareth and came to Capernaum. Then it was that they offered him.

Note all things carefully. He ascends with the apostles and descends to the crowds. How would a crowd see Christ, except at a low level? It does not follow him to the heights; it does not climb to majestic places. So when he descends, he finds the weak, for the weak cannot be high up. Thus also Matthew teaches that the weak were healed down below. First each was healed, so that little by little, with increasing virtue, he could ascend to the mountain. On the plain he heals each, that is, he calls them back from recklessness. He turns away the harm of blindness. He descends to heal our wounds, so that in an effective and abundant manner he makes us partakers in his heavenly nature.

But observe all things carefully, how He both ascends with His Apostles and descends to the multitude; for how could the multitude see Christ but in a lowly place. It follows him not to the lofty places, it ascends not the heights. Lastly, when He descends, He finds the sick, for in the high places there can be no sick.

(de Con. Ev. ii. 19.) Now this long discourse of our Lord, Luke begins in the same way as Matthew; for each says, Blessed are the poor. Then many things which follow in the narration of each are like, and finally the conclusion of the discourse is found to be altogether the same, I mean with respect to the men who build upon the rock and the sand. It might then easily be supposed that Luke has inserted the same discourse of our Lord, and yet has left out some sentences which Matthew has kept, and likewise put in others which Matthew has not; were it not that Matthew says the discourse was spoken by our Lord on the mountain, but Luke on the plain by our Lord standing. It is not however thought likely from this that these two discourses are separated by a long course of time, because both before and after both have related some things like, or the same. It may however have happened that our Lord was at first on a higher part of the mountain with His disciples alone, and that then he descended with them from the mount, that is, from the summit of the mountain to the flat place, that is, to some level ground, which was on the side of the mountain, and was able to hold large multitudes, and that there He stood until the crowds were gathered together to Him, and afterwards when He sat down His disciples came nearer, and to them, and the rest of the multitude who were present, He held the same discourse.

And he descended with them and stood on a level place, and a crowd of his disciples, and a great multitude of people. The Lord went up into the mountains to choose the apostles, but he returned to the plains to teach the crowds, for the crowds can only see Christ in humility. For this is the standard which the Apostle followed when he said: I could not speak to you as spiritual people, but as carnal ones. As infants in Christ, I fed you with milk, not solid food. For you were not yet able, but even now you are not able (I Cor. III). However, the apostles themselves, according to Matthew, being more perfect, are said to have been taught both on the mountain and with the mouth of the Savior open. Where, if anyone wishes to examine both evangelists more carefully, it can be understood that when on the mountain he chose the twelve disciples from among the many, whom he also named apostles, which Matthew omitted, then he delivered the address which Matthew included and Luke omitted, that is, on the mountain. And then when he descended, in the level place he delivered another similar address, about which Matthew was silent, but Luke was not, and both addresses concluded in the same way.

From all Judaea and Jerusalem and the maritime regions, and Tyre and Sidon, etc. I consider the maritime multitude not to be from the nearby Sea of Galilee (for he would not place this among miraculous locations), but from the great sea, in which even Tyre and Sidon could be included. Truly, because they are cities of the Gentiles, given indeed to the Jews by lot, but not possessed by them, since the enemies could not be exterminated, they are specifically mentioned by name, so that the fame and power of the Savior may be hinted at, which summon even foreign cities to obtain health and doctrine. It should be noted here that although the Lord had mercy on the Gentiles coming to him, as he healed the centurion's boy and the daughter of the Canaanite woman upon approving their faith, he is not found to have entered their cities, lest he provide a reason for complaint to the fault-finding Jews, but he rather reserved the perfect salvation of the Gentiles for the time of his passion and resurrection. When that time was imminent, and the Gentiles sought to see him, he said: Unless a grain of wheat falls to the ground and dies, it remains alone; but if it dies, it produces much fruit (John XII).

By the sea coast he does not refer to the neighbouring sea of Galilee, because this would not be accounted wonderful, but it is so called from the great sea, and therein also Tyre and Sidon may be comprehended, of which it follows, Both of Tyre and Sidon. And these states being Gentile, are purposely named here, to indicate how great was the fame and power of the Saviour which had brought even the citizens of the coast to receive His healing and teaching. Hence it follows, Which came to hear him.

After the separation of the disciples, the Evangelist here subjoins the attraction of the hearers, which the Evangelist describes with respect to four things: with respect to the accompanying disciples, with respect to the people gathering together, with respect to the inciting causes, and with respect to the subsequent effects. With respect to the accompanying disciples he says: And descending, from the mountain, with them, that is, with the twelve already chosen, who always accompanied Him, according to what is said below in chapter twenty-two: "You are they who have remained with me in my trials"; He stood in a level place, that is, a flat and open place, so that all might be able to approach to hear wisdom, so that they might say: "Behold, we have heard of Him in Ephrata, we have found Him in the fields of the wood." And thus was fulfilled that passage from Proverbs one: "Wisdom preaches abroad, in the streets she utters her voice, at the head of the multitudes she cries out."

To the cry of this wisdom the disciples were especially attracted; whence he adds: And a crowd of his disciples, namely, stood with him. He says this with regard to the other disciples, inferior to the Apostles. For to the perfect disciples he had delivered the sermon on the summit of the mountain, as is said in Matthew 5: "Seeing the crowds, Jesus went up on the mountain, and when he had sat down, his disciples came to him." But to these, condescending to them as imperfect, he delivered the sermon on the descent from the mountain; whence they are called a crowd, because they were many and also close to the multitude. For the disciples of Christ were being multiplied, as is said in John 4: "The Pharisees heard that Jesus was making more disciples than John." To these, secrets were not to be communicated, because they were scandalized by hearing secrets; whence it is said in John 6 that because of the word that he had spoken, "many of his disciples went back and no longer walked with him. And Jesus said to the Twelve: Do you also wish to go away?"—with these disciples, namely. Jesus is said to stand, but with the other, perfect ones, to sit: in which he shows that "we who are stronger ought to bear the weaknesses of the weak and not please ourselves," Romans 15. And he descended with them, as an example of humility, according to that passage in Ecclesiasticus 32: "Have they made you ruler? Do not be lifted up: be among them as one of them." Whence by his kindness he attracted and gathered all together, as a hen gathers her chicks: Matthew 23: "How often I wished to gather your children, as a hen gathers her chicks," etc.

As for the peoples gathering together, it is added: And a great multitude of the people, namely stood with him, who had gathered from diverse places: they had gathered both from nearby places, regarding which he says: from all Judea and Samaria and Jerusalem, which were within the kingdom of Israel: Judea is the name of the kingdom, Samaria the principal city in the kingdom of the ten tribes, and Jerusalem the principal city in the kingdom of the two tribes: from all these they flowed together to Christ, according to that passage in Isaiah 2: "It shall come to pass in the last days that the mountain of the house of the Lord shall be prepared on the top of the mountains, and it shall be exalted above the hills, and all nations shall flow unto it"; as well as from remote places, regarding which he says: And the sea coast and of Tyre and Sidon. And it should be repeated: a great multitude of the people from the sea coast, and a great multitude of Tyre and Sidon, that is, from Tyre and Sidon. And these were remote places, as Bede says in the Gloss, that "the sea coast is not named from the nearby sea of Galilee, but from the great sea"; Isaiah 60: "Then you shall see and abound, and your heart shall wonder and be enlarged, when the multitude of the sea shall be converted to you, the strength of the nations shall come to you." This was prefigured in Solomon, in 3 Kings 10, where it is said that "all desired to see the face of Solomon and to hear his wisdom."

Spiritually, note here that hearers who come to Christ are drawn from six places, namely from three of the Jews and three of the Gentiles. By the places of the Jews are signified the just, by the places of the Gentiles sinners. Now three places of the Jews are set down according to the threefold state of the just. Judea is interpreted as confessing and signifies the state of active persons, who confess Christ by good works: Hosea 10: "Judah shall plow, and Jacob shall break his furrows"; Tobit 13: "Confess to him and exalt the King of ages in your works." Samaria, which is interpreted as custody, signifies the state of prelates. For to them it is said in 3 Kings 20: "Guard this man, for if he escapes, your life shall be for his life." Jerusalem, which is interpreted as vision of peace, signifies the state of contemplatives: Isaiah 60: "Arise, be enlightened, Jerusalem, for your light has come"; Tobit 13, it is said of Jerusalem: "Blessed are all who love you and rejoice in your peace."

Three places of the Gentiles are also set forth according to the threefold state of sinners. The seacoast, which is windy and frequently turbulent, signifies the vanity and turbulence of the proud: Isaiah 57, "The wicked are like the raging sea, which cannot rest." Tyre, which is interpreted as distress, signifies the anxiety and distress of the covetous: Sirach 27: "Between buying and selling, sin will be pressed in"; Sirach 5: "Do not be anxious for unjust riches." Sidon, which is interpreted as hunting, signifies the desire and concupiscence of the carnal: whence in the Psalm: "They shall return at evening and shall suffer hunger like dogs and shall go around the city." All these flock to Christ, but the just as to a teacher, that they may be taught wisdom, because, according to that passage of Proverbs 9, "teach a just man, and he will make haste to receive"; and Deuteronomy, the penultimate chapter: "Those who draw near to his feet shall receive of his teaching." But sinners as to a friend, that they may obtain mercy; below in chapter 15: "The publicans and sinners were drawing near to Jesus, to hear him"; from whom, first, demons are cast out through the expulsion of guilt; second, they are healed by touch through the curing of the aftereffects, according to what is said in the Psalm: "Who forgives all your iniquities, who heals all your infirmities."

When the ordination of the Apostles was accomplished, and great numbers were collected together from the country of Judæa, and from the sea coast of Tyre and Sidon, (who were idolaters,) he gave the Apostles their commission to be the teachers of the whole world, that they might recal the Jews from the bondage of the law, but the worshippers of devils from their Gentile errors to the knowledge of the truth. Hence it is said, And he came down with them, and stood in the plain, and a great multitude from Judæa, and the sea coast, &c.

That is, for the cure of their souls; and that they might be healed of their diseases, that is, for the cure of their bodies.

As for the inciting causes, it is added: Who had come to hear him, as regards the illumination of truth in the mind, and to be healed of their infirmities, as regards the cure of health in the flesh. And this was a right intention, according to that passage in Hosea 6: "Come and let us return to the Lord, for he has taken and he will heal us"; and afterward: "And we shall live in his sight, we shall know and we shall follow on, that we may know the Lord." In this they showed that they were of the sheep of Christ, because they gathered to him to receive truth and salvation: John 10: "My sheep shall hear my voice, and I know them, and they shall follow me, and I give them eternal life." Therefore the love of understanding truth and of obtaining health drew them to come to Christ, as to a master and as to a physician. To the first the Savior invites in the Psalm: "Come, children, hear me; I will teach you the fear of the Lord"; to the second in Matthew 11: "Come to me, all you who labor and are burdened, and I will refresh you."

As for the subsequent efficacies, it is added: And those who were vexed by unclean spirits were cured: wherein is touched upon the efficacy of power with respect to unclean spirits: Zechariah 13: "I will take away the unclean spirit from the land." These unclean spirits vex those whom they possess: Matthew 15: "My daughter is grievously vexed by a demon." This vexation compelled them to flee to Christ, because, according to what is said in Isaiah 28, only "vexation will give understanding to the hearing"; moreover, as Gregory says, "the evils that press upon us here compel us to go to God." Certainly, while they compel us toward God, they lead to a good disposition, according to that passage in Wisdom 3: "Having been afflicted in few things, in many they shall be well disposed."

And all the crowd sought to touch him, because power went out from him and healed all. And before, the leper was cleansed by the Lord's touch, and here, the whole crowd that could touch him is healed by the power of his spirit. The touch of the Savior, therefore, is the work of salvation. To touch him is to believe in him faithfully. To be touched by him is to be strengthened by his gift. But each person abounds in their own understanding. The crowds that come from afar to hear are cured by the touch of the Lord descending into the plain. The disciples who are already trained in lesser things are brought to greater things upon the mountaintop. From these, there are also chosen those who will secretly witness his transfiguration on the mount. One above all, as if to be inebriated from the fountain of higher wisdom, rests upon the master's chest. And you will rarely find either crowds following the Lord to higher things, or anyone sick being cured on the mount, but with the fever of lust extinguished, and the light of knowledge kindled, each one gradually climbs to the pinnacle of virtues. For in the Old Testament, Moses alone ascended the mountain of God with Joshua; to govern the people in the plain until they returned, he appointed Aaron and Hur. Aaron, indeed, who is interpreted as "mountain of strength," signifies the unparalleled excellence of the Lord's Incarnation. Hur, who is called "fire," represents the gift of the Holy Spirit. For many in the Church, though they cannot accompany the teachers to penetrate the mysteries of the highest Divinity, can nonetheless be redeemed by the sacraments of the Lord's Incarnation and be marked by the fervor of the Holy Spirit.

You will scarcely find any where that the multitudes follow our Lord to the higher places, or that a sick person is healed on a mountain; but having quenched the fever of lust and lit the torch of knowledge, each man approaches by degrees to the height of the virtues. But the multitudes which were able to touch the Lord are healed by the virtue of that touch, as formerly the leper is cleansed when our Lord touched him. The touch of the Saviour then is the work of salvation, whom to touch is to believe on Him, to be touched is to be healed by His precious gifts.

Nor was the efficacy only upon the soul, but also upon the body through the very body of Christ: which is noted when he adds: And the whole crowd sought to touch him, namely out of faith and devotion, like that woman of whom it is said in Matthew 9: "If I touch the hem of his garment, I shall be saved." And rightly were they devout: whence it is added: Because power from him went forth and healed all, that is, the operation of power: below in chapter 8: "I knew that power went forth from me." Then power goes forth when, hidden in itself, it is manifested in its work, according to that passage in Wisdom 12: "You show your power, you who are not believed to be consummate in power." Then also it goes forth when it communicates itself to others, according to that passage in Isaiah 40: "He gives power to the weary and multiplies strength and vigor for those who have none." And great was this power, which had power over all, according to that passage in Wisdom 14: "You have power to heal from all things"; and chapter 16: "He who turned was healed not by what he saw, but by you, the Savior of all." And this especially drew all to Christ: whence it is said in John 6: "A great multitude followed him, because they saw the signs that he performed upon those who were infirm."

When he had appointed the holy apostles, he performed very many wonderful miracles, rebuking demons, delivering from incurable diseases whoever drew near to him, and displaying his own most divine power. He did these works so that both the Jews, who had run together to him, and those from the country of the Greeks might know that Christ was not some ordinary man of those in our degree but, on the contrary, God. He honored these chosen disciples with the dignity of the apostolate. He was the Word that was made man but retained nevertheless his own glory. "For power went forth from him and healed all." Christ did not borrow strength from some other person, but being himself God by nature, even though he had become flesh, he healed them all, by the demonstration of power over the sick.

But after that the High Priest had made publicly known His choice of Apostles, He did many and great miracles, that the Jews and Gentiles who had assembled might know that these were invested by Christ with the dignity of the Apostleship, and that He Himself was not as another man, but rather was God, as being the Incarnate Word. Hence it follows, And the whole multitude sought to touch him, for there went virtue out of him. For Christ did not receive virtue from others, but since he was by nature God, sending out His own virtue upon the sick, He healed them all.