2 Forefeast of the Annunciation of the Theotokos

Then said the high priest, Are these things so? And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee. [Genesis 12:1] Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child. And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years. And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place.

Abraham represents the mind. In fact Abraham signifies passage. Therefore, in order that the mind, which in Adam had allowed itself to run to pleasure and to bodily attractions, should turn toward the ideal form of virtue, a wise man has been proposed to us as an example to imitate. Actually Abraham in Hebrew signifies "father," in the sense that the mind, with the authority, the judgment and the solicitude of a father, governs the entire person. This mind then was in Haran, that is, in caverns, subject to the different passions. For this reason it is told, "Go from your country," that is, from your body. From this land went forth the one whose homeland is in the heavens.

Some were reached by the Word of God through the law of promise and the discernment of the good inherent in them from their first formation. They did not hesitate but followed it readily as did Abraham, our father. Since he offered himself in love through the law of promise, God appeared to him, saying, "Go from your country and your kindred and from your father's house to the land that I will show you." And he went without hesitating at all but being ready for his calling. This is the model for the beginning of this way of life. It still persists in those who follow this pattern. Wherever and whenever souls endure and bow to it they easily attain the virtues, since their hearts are ready to be guided by the Spirit of God.

The right thing to do, brothers and sisters, is to believe God before he pays up anything, because just as he cannot possibly lie, so he cannot deceive. For he is God. That's how our ancestors believed him. That's how Abraham believed him. There's a faith for you that really deserves to be admired and made widely known. He had received nothing from him, and he believed his promise. We do not yet believe him, though we have already received so much. Was Abraham ever in a position to say to him, "I will believe you, because you promised me that and paid up"? No, he believed from the very first command given, without having received anything else at all. "Go out from your country," he was told, "and from your kindred, and go into a country which I will give you." And he believed straightaway, and [God] didn't give him that country but kept it for his seed.

And the Lord said to Abram, "Go out from your land, and from your kindred, and from your father's house to the land that I will show you. And I will make you into a great nation, and I will bless you, and I will make your name great, and you will be a blessing." For, speaking distinctly, the Lord mentions land, kindred, and father's house. The land of Abram must be understood as the region of the Chaldeans from which he had already departed: his kindred, the family of his brother Nahor, whom he had already left behind: the father's house, in which he was then dwelling in Haran. How then is it that he is now commanded to go out from his father's house as well as from the land and kindred from which he already seemed to have come forth? Unless perhaps it should be understood that he had left his land and his kindred with his parent with the intention, as we have previously mentioned, to return to it after reconciling with the Chaldeans in the following age: he is now commanded by the Lord to turn his mind away from the purpose of returning to Chaldea, and to take away his mind and body from the habitation of Mesopotamia as well. Leaving behind the land in which the city of pride was made, and confused by the judgment of the Lord, he was to come into the land in which he would receive the grace of the heavenly blessing and would create a new and better progeny by merit of his faith and obedience. For what he says, "And I will make you into a great nation," properly pertains to the people of Israel. For concerning the generation of other nations that were likewise to arise from him—namely the Ishmaelites, Edomites, and the peoples from Keturah, his second wife after Sarah—he says in subsequent words to him, "I will make you grow exceedingly, and I will place you among nations, and in you all the families of the earth will be blessed." This is a promise of blessing greater and far superior to the former. That one indeed is earthly, this one is heavenly: because the former signifies the propagation of carnal Israel, this one of the spiritual. The former pertains to the people who were born from him according to the flesh; this one to those who are saved in Christ from all the families of the earth, among whom are indeed those who are born from him according to the flesh and also wish to imitate his faith's piety. To all these, the Apostle Paul says, "And if you belong to Christ, then you are Abraham's seed" (Gal. 3:19). Therefore, what he says, "And in you all the families of the earth will be blessed" is as if he were saying, "And in your seed all the families of the earth will be blessed." For, to speak in the words of the Apostle, Mary was already in the loins of Abraham at that time, from whom Christ was to be born, when these things were said to him. And the wondrous disposition of heavenly severity and piety: for men gathering for a proud work deserved to be divided from one another through different languages and kinships. But leaving that province alone and willingly going into exile at the command of the Lord, he heard that all the nations divided into various provinces and languages would be gathered in him by a common blessing. Note indeed that although the world's third age is usually computed from the birth of Abraham, yet by this special oracle of the Lord to Abraham, the beginnings of the third age are consecrated according to the sufficiency of the matters themselves. For at that time, the holy seed was separated from the nations, and the Savior of all nations, who was to be born from it, was foretold. Until this time, all the faithful and righteous used to make use of that knowledge of moral life which they either knew naturally by guidance or drew originally from the doctrine of their parents. But now the knowledge also of the coming Savior in the flesh, in whom blessing and salvation were to come to all the holy ones, both those who would precede his incarnation by being born earlier and to us who believe we can be saved later by the name of the same Lord Jesus, as Peter says, in the same way as they.

When the sacred lesson was read just now, we heard the Lord say to blessed Abraham, "Leave your country, your kinsfolk and your father's house." Now everything that was written in the Old Testament, dearly beloved, provided a type and image of the New Testament. As the apostle says, "Now all these things happened to them as a type, and they were written for our correction, upon whom the final age of the world has come." Therefore, if what happened corporally in Abraham was written for us, we will see it fulfilled spiritually in us if we live piously and justly. "Leave your country," the Lord said, "your kinsfolk and your father's house." We believe and perceive all these things fulfilled in us, brothers, through the sacrament of baptism. Our land is our body; we go forth properly from our land if we abandon our carnal habits to follow the footsteps of Christ. Does not one seem to you happily to leave his land, that is, himself, if from being proud he becomes humble; from irascible, patient; from dissolute, chaste; from avaricious, generous; from envious, kind; from cruel, gentle? Truly, brothers, one who is changed thus out of love for God happily leaves his own land. Finally, even in private conversation, if one who is wicked suddenly begins to perform good works we are inclined to speak thus of him: He has gone out of himself. Indeed, he is properly said to have gone out of himself if he rejects his vices and delights in virtue. "Leave your country," says the Lord. Our country, that is, our body, was the land of the dying before baptism, but through baptism it has become the land of the living. It is the very land of which the psalmist relates: "I believe that I shall see the bounty of the Lord in the land of the living." Through baptism, as I said, we have become the land of the living and not of the dying, that is, of the virtues and not of the vices. However, this is true only if after receiving baptism we do not return to the slough of vices, if when we have become the land of the living we do not perform the blameworthy, wicked deeds of death. "And come," says the Lord, "into the land which I will show you." It is certain that then we will come with joy to the land that God shows us if with his help we first repel sins and vices from our land, that is, from our body.

"Leave your kinsfolk." Our kinsfolk is understood as those vices and sins that are in part born with us in some way and are increased and nourished after infancy by our bad acts. Therefore we leave our kinsfolk when through the grace of baptism we are emptied of all sins and vices. However, this is true only if later we strive as much as we can with God's help to expel vice and to be filled with virtues. If after being freed from all evil through baptism we are willing to be slothful and idle, I fear that what is written in the Gospel may be fulfilled in us: "When the unclean spirit has gone out of a man, he roams through dry places in search of rest and finds none. If after he returns he finds his house unoccupied, he takes with him seven other spirits more evil than himself; and the last state of that man becomes worse than the first." Therefore let us so go forth from our kinsfolk, that is, from our sins and vices, that we may never again wish to return to them as a dog to its vomit.

"Leave your father's house." This we ought to accept in a spiritual manner, dearly beloved. The devil was our father before the grace of Christ; of him the Lord spoke in the Gospel when he rebuked the Jews: "The father from whom you are is the devil, and the desires of your father it is your will to do." He said the devil was the father of humanity, not because of birth from him but because of imitation of his wickedness. Indeed, they could not have been born of him, but they did want to imitate him. This fact that the devil was our first father the psalmist relates in the person of God speaking to the church: "Hear, O daughter, and see; turn your ear, forget your people and your father's house."

Abraham, styled "the friend," [Isaiah 41:8] was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father's house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, "Get you out from your country, and from your kindred, and from your father's house, into the land which I shall show you. And I will make you a great nation, and will bless you, and make your name great, and you shall be blessed. And I will bless them that bless you, and curse them that curse you; and in you shall all the families of the earth be blessed." [Genesis 12:1-3] And again, on his departing from Lot, God said to him, "Lift up your eyes, and look from the place where you now are, northward, and southward, and eastward, and westward; for all the land which you see, to you will I give it, and to your seed forever. And I will make your seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall your seed also be numbered." [Genesis 13:14-16] And again [the Scripture] says, "God brought forth Abram, and spoke unto him, Look up now to heaven, and count the stars if you are able to number them; so shall your seed be. And Abram believed God, and it was counted to him for righteousness." [Genesis 15:5-6] On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him. [Genesis 22:9]

It is not by chance that God orders Abraham to leave his land and his relatives but because he sees in him something that makes him worthy of being the object of divine concern, that is, his faith in God. But it was not fitting that the one who had faith in God should remain among perverse people—the father of Abraham was in fact an idolater—because the company of the wicked often does harm to zealous people, especially to those whose zeal is new. That is why the Savior also proclaims, "If anyone wishes to follow me and does not hate his father, his brothers, his sisters, and even his wife and children, he cannot be my disciple." The Lord did not say that in order to provoke hatred of one's relatives, but if one of them becomes an obstacle to virtue, it is necessary to hate him for virtue's sake. That is what the apostles did, who said, "Look, we have left everything in order to follow you." Such is the order given now to the patriarch, and God tells him that he will show him a land in which to live, that he will make of him a great nation, that he will bless and magnify his name.

Abraham, who was called, went forth after God, and he was not a judge of the voice which came to him, and he was not held back by race and kinsfolk, nor by country and friends, nor by any of the many other human ties. Immediately he heard the voice and knew that it was of God, he despised everything and went forth to Him, and hearkened unto Him with simplicity. And he held Him to be certain and sure in his mind by faith, and by the natural simplicity which acteth not cunningly with evil things; and as a boy after his father did he run towards the voice of God, everything being despised in his eyes immediately he heard the word of God.

And there was in him also the knowledge and discretion of nature, but he shewed his discernment in that he found it right to hearken unto God, Who had called him, as a servant to his lord, and as a slave to his Creator. And also to that knowledge in which he was placed he did not give power to investigate and to enquire why and for what reason he had been called by God, "Go forth from thy country, and from thy kinsfolk, and come to the land which I will show thee." And God did not reveal to him what the country was, in order that his faith might be the more victorious, and his simplicity appear.

As for the promise to make of him "a great nation," is it necessary to give a meaning other than the literal one? Because it is clear that it was realized in its historical sense. But, having become a people, it is truly great when it is adorned with virtues. And it is manifest that when the progress becomes more important in the soul, there is established in it a grandeur which is no longer earthly but heavenly. And this soul is a blessing that is not simply offered but realized, because the name is made great and becomes celebrated because it is accompanied by virtue and by that beauty which confers a spiritual blessing. It is worth more to have a good name than to have riches.

The scope of the promise is extraordinary: "I will make you a great nation; I will bless you and magnify your name." Not only will I place you at the head of a great nation and cause your name to be great, but as well, "I will bless you, and you will be blessed." I will favor you with so much blessing, he says, that it will last for all time. "You will be blessed" to such an extent that everyone will be anxious to thrust themselves into your company in preference to the highest honor. See how God right from the beginning foretold to him the honor he would later confer upon him. "I will make you a great nation," he said; "I will magnify your name; I will bless you, and you will be blessed." Hence the Jews too found in the patriarch grounds for self-importance and endeavored to establish their kinship with him in the words "We are the children of Abraham." For you to learn, however, that on the basis of their evil ways they are in fact unworthy of such kinship, Christ says to them, "If you were children of Abraham, you would do the works of Abraham." John too, the son of Zechariah, when those anxious to be baptized flocked to the Jordan, said to them, "Brood of vipers, who warned you to flee from the wrath to come? Bear fruit that benefits repentance, and don't presume to say, 'We have Abraham for our father.' I tell you, after all, that God can raise up children to Abraham even from these stones." Do you see how great his name was in everyone's estimation? For the time being, however, before the sequel the just man's God-fearing qualities are demonstrated in the way he believed the words coming from God and accepted without demur everything, difficult though it seemed.

Perhaps only a single people, as a people, took the new step with perfect decision--I mean the Jews: but great individuals in all times and places have taken it also, and only those who take it are safe from the obscenities and barbarities of unmoralised worship or the cold, sad self-righteousness of sheer moralism. ... And if revelation, then it is most really and truly in Abraham that all peoples shall be blessed, for it was the Jews who fully and unambiguously identified the awful Presence haunting black mountain-tops and thunderclouds with 'the righteous Lord' who 'loveth righteousness'.

So Abram departed as the Lord had directed him, and Lot went with him. Abram was seventy-five years old when he left Haran. It is clear from this number of Abraham's years that he left Haran while his father was still alive, as was explained above. There is no doubt that the number seventy-five is mystical, since in it he received the promise of divine blessing and left Isaac, the heir of the same blessing, when he was dying. To speak briefly, seventy, because it is seven times ten, represents the perfection of good actions, when we fulfill the commandments of the Decalogue through the grace of the Holy Spirit, which the prophet describes as sevenfold. To these are added five, so that in all the senses of our body, we may fulfill the same divine commandments with the help of the Spirit's grace. Abram was seventy-five years old when he left Haran at the command or promise of the Lord and entered the Promised Land; to show that he himself, through the help of the Spirit, having anathematized the errors of Babylonian conduct, would keep God's commandments; and this in all that he did with his body, whether living, hearing, tasting, or touching, so that there might be nothing in his body that was not enlightened and aided by the gift of the Spirit to obey the heavenly commands. And he marked that all his heirs of the promise should live in a similar manner. It is also to be imitated by all the sons of the promise, among whom we are, that he was ordered to leave his land, his kindred, and his father's house. For we depart from our land when we renounce the pleasures of the flesh; from our kindred, when we strive to strip ourselves of all the vices with which we were born, as far as is possible for humans; from our father's house, when we contend to leave the world itself with its prince the devil out of love for heavenly life. For we are all born into the world as sons of the devil because of the guilt of original transgression; but through the grace of regeneration, we belong to the seed of Abraham and become the sons of God, as our Father in heaven says to us, that is, to His Church: "Listen, daughter, and see, and incline your ear, forget your people and your father's house" (Psalms 45:10). Thus it is well that Haran, from which Abraham departed, is interpreted as Wrath. Canaan, to whose land he was invited, is called the Changed or Merchant. Therefore, not only did Abraham and his brother Lot leave Haran to go to the land of Canaan, but all the elect who are born through the laver of regeneration certainly depart from Haran and come to the land of Canaan; and all the chosen, with the wrath of original sin repudiated in the state of their life and having abandoned the habit of vices, apply themselves to virtues and labor in the most blessed commerce of temporal works to attain eternal rewards; they spurn earthly riches to receive heavenly ones; they disdain the joys of human reign to deserve a share in the kingdom of God. For this is the land that the Lord promised to show His followers: because it cannot be discovered by human wisdom how to walk the way of good deeds, but His guidance must be sought in all things, as the Psalmist says: "You held my right hand, you guided me according to your will, and took me with glory" (Psalms 73:23-24).

(Chapter 12, Verse 4) Now Abram was seventy-five years old when he departed from Haran. There arises an unsolvable question: for if Terah, the father of Abram, when he was still in the land of the Chaldeans, at seventy years old begot Abram, and afterwards died in Haran at the age of two hundred and five: how is it now mentioned that Abram, after the death of Terah, when departing from Haran, was seventy-five years old? Since from the birth of Abram until the death of his father, it is said that one hundred and thirty-five years passed. Therefore, that tradition of the Hebrews, which we mentioned above, is true: that Thara went out with his sons from the fire of the Chaldeans, and that Abram, surrounded by the Babylonian fire, was liberated by the help of God because he refused to worship it; and from that time, the days of his life, and the reckoning of his age, are considered from when he confessed the Lord, rejecting the idols of the Chaldeans. However, it is possible that because the Scripture left it uncertain, a few years ago Thara set out from Chaldea and came to Haran, where he died. Certainly, after the persecution, he came to Haran and stayed there for a longer time. Therefore, if anyone is opposed to this explanation, they will seek another solution and then rightfully reject what we have said.

Therefore, Sarai took his wife, and Lot his brother's son, and all the substance that they had gathered, and the souls that they had made in Haran; and they went forth to go into the land of Canaan. The phrase "the souls that they had made" is used to mean the children they had begotten. For in the Scriptures, a man is sometimes indicated by the name of the soul alone, sometimes by the name of the flesh alone. By "soul," as it is said: "The soul that sinneth, it shall die" (Ezekiel 18:20); by "flesh," as in the Psalm: "Unto thee shall all flesh come" (Psalm 65:3), since neither flesh without the soul can come to God, nor can the soul sin without the flesh, but the whole man is signified by one part. Nor do those who believe that as the flesh is generated from flesh, so the soul is generated from the soul have any support from this sentiment: for by the term "soul," as we have said, the whole man is understood. However, that they made souls, that is, procreated souls in Haran, should be understood not of Abraham and Lot, but of their household and servants: for the sacred history following this testifies that the patriarchs themselves still remained without children.

And when they had come to it, Abram passed through the land to the place at Shechem, to the oak of Moreh. At that time the Canaanites were in the land. Then the Lord appeared to Abram and said, "To your offspring I will give this land." So he built an altar there to the Lord, who had appeared to him. It is read above that while Abram was still living in Haran, the Lord spoke to him, promising manifold blessings, commanding him to leave there and come into the land that He would show him. When he did this and willingly obeyed the divine commands, he was immediately deemed worthy of greater grace from God, so that not only would he enjoy His speech, as before, but also merit His vision. When, through the same divine vision and speech, he knew that this was the land promised to him for possession, he quickly, as a man devoted to God, built an altar there to dedicate and consecrate it for offering sacrifices to Him. But because sacred history is full of mystical types, it should be noted that the Lord's appearance and the erection of the altar are recorded as having taken place at Shechem and at the oak of Moreh. What illustrious valley, if not humility, is figuratively understood? When called by the Lord from the labors and burdens of this world, we must have humility as the first among virtues, as He Himself says: "Learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light" (Matthew 11:29). The place Shechem mystically fits this bearing of the burden because it translates into shoulders in Latin, for it is necessary that with the humility of mind we take up the burdens of good works to be carried. When we diligently strive to do this, we will immediately merit the grace of the Lord's visitation and consolation, so that we may gradually be able to ascend to higher degrees of virtues. Hence rightly, about the advancements of Abram's journeys, which signify the progression of good works, it is added:

Please note that the same Moses says in another passage that God appeared to Abraham. Yet the same Moses hears from God that no man can see God and live. If God cannot be seen, how did God appear? If he appeared, how is it that he cannot be seen? For John says similarly, "No one has ever seen God." And the apostle Paul says, "Whom no man has seen or can see." But certainly Scripture does not lie; therefore God was really seen. Accordingly this can only mean that it was not the Father, who never has been seen, that was seen, but the Son, who willed to descend and to be seen, for the simple reason that he has descended. In fact, he is the "image of the invisible God," that our limited human nature and frailty might in time grow accustomed to see God the Father in him who is the Image of God, that is, in the Son of God. Gradually and by degrees, human frailty had to be strengthened by means of the Image for the glory of being able one day to see God the Father.

The innocent believes every word, etc. John both prohibited this innocence and taught how to have this prudence, when he said, Beloved, do not believe every spirit; but test the spirits, whether they are of God (1 John IV).

A hermit said, 'Do not be pleased at everything that is said, and do not agree with everything that is said. Be slow to believe, and quick to say what is true.'

The wise man fears and departs from evil, etc. Just as it is foolish to trust in one's own eagerness and wish to leap a fast river or a wider abyss, but wise to turn to a plain or bridge, so he who avoids sins as much as possible, fearing he may be involved in evils, is wise. But that man is foolish who sins with disdain, flattering himself that either he will repent of his actions at a later time, or if he suddenly dies, that he will bravely endure the punishments of hell.

The fear of God is Deoj [in Greek]. But if fear is perturbation of mind, as some will have it that fear is perturbation of mind, yet all fear is not perturbation. Superstition is indeed perturbation of mind; being the fear of demons, that produce and are subject to the excitement of passion. On the other hand, consequently, the fear of God, who is not subject to perturbation, is free of perturbation. For it is not God, but failing away from God, that the man is terrified for. And he who fears this-that is, falling into evils-fears and dreads those evils. And he who fears a fall, wishes himself to be free of corruption and perturbation. "The wise man, fearing, avoids evil: but the foolish, trusting, mixes himself with it," says the Scripture.

An impatient man works folly, etc. Certainly an impatient man is reprehensible, but far worse and more hateful to God is the cunning man, although he is considered better among men. For the former openly shows his folly to all, while the latter, in his perverse heart, often feigns simplicity and righteousness, and is pleased to be called holy in human judgment, while in the divine examination he is considered among the reprobate.

The wicked will lie down before the good, etc. In the last judgment, when the righteous are crowned, the reprobate who oppressed them in the present will be condemned. For what is said, Before, that is, before the good, and before the gates of the righteous, pertains not to proximity of place, but to the sight of the good, because they always see the torments of the wicked, so that they may endlessly give greater thanks to their Redeemer. Hence Isaiah says of them, And they shall go forth, and look upon the carcasses of the men that have transgressed against me. Their worm does not die, nor is their fire quenched; and they shall be an abhorring unto all flesh (Isaiah LXVI). But what he says, They shall go forth, does not denote a movement of feet, but a gaze of the eyes, which, placed within the kingdom to see the punishments of the wicked, they send out whenever they wish.

Another brother spoke with the same Theodore, and he began to talk about matters of which he had no experience. Theodore said to him, 'You've not yet found a ship to sail in, nor put your luggage aboard, nor put out to sea, and you're already acting as if you were in the city which you mean to reach. If you make some attempt to do the things you are discussing, then you can talk about them with understanding.'

The crown of the wise is their riches, etc. The wise do not have any earthly gain for riches, but only a crown, which they will receive for their virtues in the future. But the greatest folly of fools is that imprudent and unmindful of eternal things, they rejoice in present advantages only. Imprudence, in fact, is called improvidence.

A faithful witness delivers souls, etc. Christ, who is the faithful witness, liberates souls, as we read in the Apocalypse; and, as the Apostle says, he testified the good confession before Pontius Pilate (I Tim. VI). The devil, who rightly is called the deceitful, proclaims lies, because he pronounces the evils which he suggests to be done as good, and promises eternal joys to those whom he prepares for the torments of hell. Likewise, the catholic teacher liberates souls, who faithfully proclaims, that is, correctly preaches, the testimonies of the Scriptures, and the heretic proclaims lies, or, as in another version it is clearly translated: He stirs up deceit with lies; it is implied he deceives the souls of those whom he has led astray by his error.

"The fear of the Lord is the hope of courage." When you fear the punishment that is threatened, you learn to love the reward that is promised; and thus through fear of punishment you keep on leading a good life, and by leading a good life you acquire a good conscience, so that finally through a good conscience you don't fear any punishment. Therefore, learn how to fear, if you don't want to be afraid.

In the fear of the Lord is strong confidence, etc. The fear of the Lord provides the confidence of strength, because indeed our mind more valiantly despises the terrors of temporal things as much as it submits itself more truly to their creator through strength. The sons of the fear of the Lord are those who are governed by divine fear, just as the sons of power and the sons of resurrection, those who are zealous for virtues, or who pertain to the joys of the resurrection, who will have hope, according to that saying of the Psalmist, Those who fear the Lord, hope in the Lord (Psalm CXIII). Of which hope he consequently adds:

The third part of the perfection of the fear of the Lord consists in the perfect firmness of confidence: because the fear of the Lord is a tower of firmness and confidence, because it renders a person secure from every other fear. "His truth shall encompass you with a shield; you shall not fear the terror of the night, nor the arrow that flies by day, nor the pestilence that walks in darkness, nor the assault and the noonday devil." And in Proverbs: "The fear of the Lord is a tower of strength." He who does not fear God must fear everywhere; and he who truly fears God has what no one can take from him. But he who fears something other than God has what ought to be taken from him. He who fears God cannot lose God. It is not so with money. If a man has money, he fears lest he lose it, and yet he is certain that he will lose it. But he who fears God is secure everywhere.

In the way of God fear produces strength; as Solomon witnesses, who says, "In the fear of the Lord is strong confidence." For 'strong confidence' is said 'to be in the fear of the Lord,' in that, in truth, our mind so much the more valorously sets at nought all the terrors of temporal vicissitudes, the more thoroughly that it submits itself in fear to the Author of those same temporal things. And being stablished in the fear of the Lord, it encounters nothing without to fill it with alarm, in that whereas it is united to the Creator of all things by a righteous fear, it is by a certain powerful influence raised high above them all.

Again the form of righteousness is described and magnified when Scripture says, "The law of his God is in his heart, and his stride will not be broken." The law of God is in the heart of the righteous. Which law? It is not the written law but the natural law, because "the law was not laid down for the righteous but for the unrighteous." The law is in his heart, not superficially, as it is on the lips of the Jews, for "he who believes with his heart is justified." The one who believes also speaks, but the one who speaks does not necessarily believe. For instance, the people did not believe about whom it is written: "This people honors me with their lips, but their hearts are far from me."

For God is necessary to all things, but nothing is necessary to him. Because, however, he loved everything he created, by the great grace of his kindness he deemed it worthy to invite the soul to come to him through the law, through trials of virtue, through sorrows of the heart, and through the greatness of human works. He gave not only the bread of angels, therefore, but also the flesh of innumerable birds to the concupiscent, even to the ungrateful. And lest their descendants fail to fear the unpunished crime of the ungrateful, "the wrath of God came upon them when their food was still in their mouths" because they did not believe in his wonders."Their days vanished in emptiness and their years in partying." Truly, as I have said, you will not desire to do good unless you are compelled by the fear of suffering evil: "When he killed them," it says, "they sought him, repented, and came to him immediately." It was then that "they remembered that God is their helper and their defense." But only those who said, "You are our God" are the ones who "lied to him with their tongues, for their hearts were not right within them." Consequently the Lord said, "This people loves me with its lips, but its heart is far from me." Why these people in particular? Because "they did not have faith in his covenant." For "without faith," said the apostle, "it is impossible to please God."

Leah, too, received children by her handmaid, from the desire of having a numerous family. Zilpah, her handmaid, is, interpreted, an open mouth. So Leah's handmaid represents those who are spoken of in Scripture as engaging in the preaching of the gospel with open mouth but not with open heart. Thus it is written of some, "This people honor me with their lips, but their heart is far from me." To such the apostle says, "You that preach that a man should not steal, do you steal? You that say a man should not commit adultery, do you commit adultery?"

This is why he can say, "My friends and neighbors drew near and stood against me; and my neighbors stood far off." Do you understand what I mean? I have called those who approached him "neighbors," yet they stood far off; for though they drew near in body, they stood far away in their hearts. Who was so near physically as those who hoisted him onto the cross? Yet who so far away in heart as those who uttered blasphemies? Far distance of this latter kind was mentioned by Isaiah; listen to what he said about being near while really being far away: "This people honors me with its lips (that means, they are physically near), but its heart is far from me." The same people are said to be near and yet far: near with their lips, far away in their hearts.However, the fearful apostles certainly ran far away, so we can more simply and obviously refer the saying to them, understanding it to mean that some of them drew near and others stood far off. Even Peter, who had been bold enough to follow our Lord, was so far off that when questioned and frightened, he three times denied the Lord with whom he had earlier promised to die.

"See, Lord, I will not keep my lips sealed, you know it." My lips speak, and I will not restrain them. My lips speak to the ears of men and women, but you know my heart. "Lord, I will not keep my lips sealed, you know it." A human being hears one thing, but God perceives something else. This is emphasized because our proclamation must not be with our lips only, so that it could be said of us, "Do what they tell you, but do not imitate what they do." Nor must it be said of us, as it was said of that people who praised God with their mouths but not their hearts, "This people honors me with its lips, but its heart is far from me." Sing with your lips, but draw near to him with your heart, for "the faith that issues in righteousness is in the heart, and the confession that leads to salvation is made with the lips." This was true of the thief who hung on the cross with the Lord and from the cross acknowledged the Lord. Others failed to recognize the Lord even as he performed miracles, but this man recognized him as he hung upon the cross. The thief was nailed securely in all his limbs: his hands were immobilized by nails, his feet were transfixed, and his whole body fastened to the wood. That body had no use of its other members, but his heart had the use of his tongue. With his heart he believed, and with his lips he made confession. "Lord, remember me when you come into your kingdom," he said. He hoped for salvation as a distant prospect and would have been content to receive it after a long delay; his hope stretched toward a far-off future, but the day was not delayed. He prayed, "Remember me when you come into your kingdom," but Christ replied, "Truly I tell you, today you will be with me in paradise."

According to what the prophet says, "This people honors me with their lips, though their hearts are far from me." To them the Holy Spirit exclaims, "But to the wicked person God says, 'Why do you recite my statutes and profess my covenant with your mouth?' " It is as if he were saying it does you no good to praise God. It is profitable for those who live well to praise him, but if you praise him and do not abandon your sins, it avails nothing. Why do you praise me? Listen to the Scriptures say, "Unseemly is praise on a sinner's lips." If you live a wicked life and say good things, you do not yet praise God. Again, if when you have begun to live well you attribute it to your own merits, you do not yet praise God. I do not want you to be a robber deriding the cross of our Lord, but neither do I want you as his temple to throw away his merits in you and conceal his wounds.

The habit of sinners is … after they have achieved the aspiration of their most wicked plans, they then give thanks to the Godhead since they have attained their wish. But they in their utter wretchedness do not realize that he originates only successful aspirations that are holy. "They shall bless" not with their hearts but their mouths, the source of hypocritical utterances for the most part. As Isaiah says, "This people glorify me with their lips, but their heart is far from me."

If the fear of God is not mingled with love, he is not sought in the heart's entirety. It is certain that it is the keenest of sins for a person to say that he confesses to him with his tongue, while his heart deep down is at odds with him; does God not know all that goes on within us?… He does not hear merely what the tongue proclaims, as a human person does. It is the person who faithfully believes his testimonies who truly loves him. Fides (faith) gets its name from words uttered (quod fiant dicta). The Lord himself offers a testimony like this verse when he says, "This people glorifies me with their lips, but their heart is far from me."

Though we never withdraw ourselves from the Lord since he is wholly everywhere, we nonetheless become distant when we are displaced through the nature of our deeds.

Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] saith in a certain place, "This people honoureth Me with their lips, but their heart is far from Me." [Isaiah 29:13] And again: "They bless with their mouth, but curse with their heart." [Psalm 62:4] And again it saith, "They loved Him with their mouth, and lied to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant." [Psalm 78:36-37] "Let the deceitful lips become silent," [and "let the Lord destroy all the lying lips, ] and the boastful tongue of those who have said, Let us magnify our tongue; our lips are our own; who is lord over us? For the oppression of the poor, and for the sighing of the needy, will I now arise, saith the Lord: I will place him in safety; I will deal confidently with him." [Psalm 12:3-5]

What is this obstinacy or what is this presumption to place human tradition before the divine plan and not to notice that God is offended and angered as often as human tradition subverts and disregards the divine precepts? He cries and says through Isaiah, the prophet, "This people honors me with their lips, but their heart is far separated from me. In vain, moreover, they honor me, teaching the commandments and doctrines of men."

We heard in the Gospel the voice of the Lord saying, "Not everyone who says to me 'Lord, Lord' will enter the kingdom of heaven." To whom does this word pertain? It is doubtlessly to those to whom he had said in another place: "This people honors me with their lips, but their heart is far from me." We should be vigilant, therefore, that our lives remain consonant and harmonious with the profession of our lips, for if our works cry out to God with sincerity of conscience and probity of life, the mercy of the Lord will turn toward us whom he has heard.

God cannot be separated from his creatures by time or space but only by their iniquities. Of the iniquitous, therefore, he said, "This people honors me with their lips, but their heart is far from me." He also said, "I am a God who draws near, not a God who remains far away. If a man tries to hide, will I not see him? Do I not fill heaven and earth?" Nevertheless, blessed David himself said, "Those who distance themselves from you will perish."

The vitality and recurrent victory of Christendom have been due to the power of the Thing to break out from time to time from its enveloping words and symbols. Without this power all civilisations tend to perish under a load of language and ritual. One instance of this we hear much in modern discussion: the separation of the form from the spirit of religion. But we hear too little of numberless other cases of the same stiffening and falsification; we are far too seldom reminded that just as church-going is not religion, so reading and writing are not knowledge, and voting is not self-government.

For speaking in this way or in that is not the cause of the thought within us, but the hidden conception of the heart supplies the motive for such and such words, "for from the abundance of the heart the mouth speaks." We make the words interpret the thought; we do not by a reverse process gather the thought from the words. Should both be at hand, a person may certainly be ready in both, in clever thinking and clever expression; but if the one should be wanting, the loss to the illiterate is slight, if the knowledge in his soul is perfect in the direction of moral goodness. "This people honors me with their lips, but their heart is far from me." What is the meaning of that? That the right attitude of the soul toward the truth is more precious than the propriety of phrases in the sight of God, who hears the "groanings that cannot be uttered." Phrases can be used in opposite senses; the tongue readily serving, at his will, the intention of the speaker; but the disposition of the soul, as it is, so is it seen by him who sees all secrets.

This oration is directed against all who act with iniquity. It is summarized neatly in one sentence by the seventy-second Psalm, wherein the prophet says, "How good is the God of Israel to those who are upright in heart! But my feet had almost been moved and my step had nearly slipped, for I was jealous of sinners when I saw the ease of their lives." This is said particularly against heretics, who, because they are impious, prosper in their ways and generate children of their own, whom they deceive with heresy. They conspire and act with iniquity, all of this for the purpose of plundering the church and of portraying themselves as having been planted by God and having sunk roots and produced children and bore fruit, even while continuing in the wickedness of their intentions. Although they frequently repeat the name of Christ, God does not inhabit them, as Isaiah said: "This people honors me with their lips, but their heart is far from me.""And you know me, Lord, you see me and you prove my heart to be with you. Gather them as sheep for the slaughter and sanctify them on the killing day." There is no scandal, he says, because all the impious or heretics flourish only for a while, but "you know me, Lord, and you prove my heart to be with you."

But if we are impure and unfaithful, all things are profane to us, either due to heresy inhabiting our hearts or to a sinful conscience. Moreover, if our conscience does not accuse us and if we have pious trust in the Lord, "we will pray with the spirit and we will pray with the mind; we will sing with the spirit and sing with the mind," and we will be far removed from those about whom it is here written: "their minds and consciences are polluted.""They claim to know God, but they deny him with their deeds. They are accursed, disobedient and repelled by every good deed." It is about these persons whose minds and consciences are polluted, who claim to know God but deny him with their deeds, that it is said in Isaiah: "This people honors me with their lips, but their heart is far from me." See how they honor God with their lips while fleeing from him in their heart; professing belief in God with words, their works deny him.

(Verse 13, 14) And the Lord said: Because this people draw near with their mouth, and with their lips glorify me, but their heart is far from me, and they fear me by the commandment of men, and teach me the precepts and doctrines of men. Therefore, behold, I will add to do wonders and great marvels among this people: for wisdom shall perish from their wise men, and the understanding of their prudent men shall be hidden. LXX: And the Lord said: This people draw near to me with their mouth, and with their lips honor me; but their heart is far from me: in vain do they worship me, teaching the commandments and doctrines of men. Therefore, behold, I will add to transfer this people: for I will transfer them and destroy the wisdom of the wise, and hide the understanding of the prudent. This testimony was used by the Lord against the Pharisees in the Gospel of Matthew, saying: Why do you also transgress the commandment of God because of your tradition (Matt. 15:3)? And again: Hypocrites, well did Isaiah prophesy about you, saying: This people honors me with their lips, but their heart is far from me. But in vain do they worship me, teaching doctrines and commandments of men (Matthew, 15:9). In this we must note what we have often mentioned before, that the Evangelists and Apostles did not translate word for word; nor did they follow the authority of the Seventy Interpreters, whose edition was read at that time; but they used their own words, as if they were Hebrew and instructed in the Law, without compromising the meaning. However, the people of the Jews draw near to God with their mouth and with their lips, because they boast of having the worship of one God and rejecting idols; but their heart is far from Him, because they do not receive the Lord Jesus Christ. For whoever does not receive the Son, does not receive the Father. And let us learn together how someone approaches God, or how they become distant from Him. For it is written through Jeremiah: 'I am a close God, and not far away,' says the Lord (Jer. XXIII, 23, according to the Septuagint). But we approach God in mind, not in body; just as we read about Moses: 'Moses alone approached God, but the others did not approach' (Exod. XXIV, 2). For he was praying to God in spirit and truth, and he approached him with his mind and spirit. But those about whom it is written that they are taken from the womb and educated from infancy to old age; and in the Law of God they meditate day and night, they do not come near to God, because they accept the traditions of the Pharisees and Scribes, which keep them far from God, and they are whitewashed tombs, which appear beautiful on the outside, but inside are full of dead bones: those who chose Barabbas and rejected the Lord (Matthew 23:27): Therefore, he threatens to add to it, according to the Septuagint, that he will not transfer them to the Assyrians and Babylonians, but disperse them throughout the whole world. According to the Hebrew, he says that he will perform a great astonishment and a marvelous miracle to the Jewish people; so that he may destroy the wisdom of those who do not receive the power of God and the wisdom of God, and may hide and conceal the understanding of the wise, so that they may not find him who is contained in the scripture. The Apostle Paul, writing to the Corinthians, gave testimony of this: 'I will destroy the wisdom of the wise, and the understanding of the prudent I will reject' (1 Cor. 1:19); in other words, he explained the same meaning: not that God, whose father is he, the enemy of wisdom, and through whom all wisdom is in mankind; but with an addition, as it is in Hebrew, he mentioned the wisdom of the people and the wise of that people, that is, the Jewish people. And truly God performed a great miracle in the people after the coming of the Lord Savior, so that at the same time Jerusalem burned, the temple collapsed, and all the knowledge of the teachers was taken away; this being fulfilled what was said above: (Chapter 3, 1 seqq.): Behold, the Lord God of hosts will take away from Jerusalem and from Judah the strong and the strong: all the strength of bread, and all the power of water; the giant and the warrior, and the judge, and the prophet, and the diviner, and the elder, and the fifty-year-old, and the admirable counselor, and the wise architect, and the prudent hearer, and the rest, which the prophetic speech has woven.

If we do not see our children deriving any benefit from the teachers we send them to, then we blame the teachers and take our children to other teachers. What excuse will we have for putting so much emphasis on earthly things but not putting emphasis on virtue? Our teachers here [at church] are far more numerous. No less than the prophets and apostles and patriarchs and all righteous people are set over you as teachers in every church. And there is no profit in merely chanting out two or three psalms, making the accustomed prayers at random and then being dismissed. Do you think this is enough for your salvation? Have you not heard the prophet (or rather God through the prophet) say, "These people honor me with their lips, but their heart is far from me"?To keep this from being the case with us as well, then wipe out the letters and impressions the devil has engraved on your souls, and bring me a heart that has been set free from worldly tumults so I can write on it what I want to.

Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for doctines the commandments of men. [Isaiah 29:13] For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. And ye suffer him no more to do ought for his father or his mother; Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.

But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men. [Isaiah 29:13]

Suppose someone says, "We are Christians too; we believe in the Lord, the Savior." But it is necessary to believe in deed and not in word, not with the tongue but with the heart, lest it also be said to us, "This people honors me with their lips, but their heart is far from me."

660. And the Lord said. Here he sets out the cause of the blinding, namely, their own sins; and first, in the affections; second, in the intellect: woe to you that are deep of heart (Isa 29:15). Concerning the first, he does two things. First, he sets out the fault of contempt of the divine: but their heart is far from me, for they cloak it with their words, with their lips; with human observances: and they have feared me with the commandment and doctrines of men: you are near in their mouth, and far from their reins (Jer 12:2); you have made void the commandment of God for your tradition (Matt 15:6).

For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. [Isaiah 29:14] Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord.

But perhaps Pelagius thinks that the name of Christ is necessary so that we may learn by his gospel how we ought to live, but not so that by his grace we may also be helped to lead good lives. At least, this consideration should lead him to admit that there are wretched shadows in the human soul, which knows how to tame a lion but not how to live. But are a free will and the natural law sufficient for us to know this? This is the "wisdom of speech" by which "the cross of Christ is made void." But he said, "I will destroy the wisdom of the wise," because that cross cannot be made void. And immediately is overthrown that "wisdom" through the "foolishness of preaching," by which those who believe are healed. For if the natural power through free will is sufficient for us not only to know how we ought to live but actually to live well, "then Christ died in vain," "then is the scandal of the cross made void." … Ignorant of the justice of God, you are seeking to establish your own justice, and you have not submitted to the justice of God. For even as Christ is the end of the law, so also is he the savior of corrupted human nature, to justice for all who believe.

It is of … those … who practice idle discourse that God's Scriptures say superbly: "I will destroy the wisdom of the wise and bring to nothing the cleverness of the clever."

Philosophers also declare that they pursue this virtue, but their patience is as false as is their wisdom, for how can anyone be either wise or patient unless he knows the wisdom and patience of God? For he himself warns and states concerning those who think that they are wise in this world: "I will destroy the wisdom of the wise, and the prudence of the prudent I will reject." … Therefore, if their wisdom is not true, their patience cannot be true either. For if that man who is humble and meek is patient, and yet we see that the philosophers are not humble or meek but very pleasing to themselves, and displeasing to God by the very fact that they are pleasing to themselves, it is evident that patience is not found where there is the arrogant boldness of an affected freedom and the shameless boasting of the proud and half-naked breast.

From my youth up until now I have spent many years in writing various works and have always tried to teach my hearers the doctrine that I have been taught publicly in church. I have not followed the philosophers in their discussions but have preferred to acquiesce in the plain words of the apostles. For I have known that it is written, "I will destroy the wisdom of the wise and will bring to nothing the understanding of the prudent," and "the foolishness of God is wiser than men." This being the case, I challenge my opponents thoroughly to sift all my past writings and, if they can find anything that is faulty in them, to bring it to light. One of two things must happen. Either my works will be found edifying and I shall confute the false charges brought against me; or they will be found blameworthy and I shall confess my error.

Second, the punishment: therefore behold; great, according to their reckoning, or formerly; wisdom shall perish (Obad 1:8); I will destroy the wisdom of the wise: and the prudence of the prudent I will reject (1 Cor 1:19).

He forgets the words of the Educator: "Every man that passes beyond his own bed, who says in his soul: Who sees me? Darkness compasses me about, and the walls cover me, and no man sees my sins: whom do I fear? The Most High will not remember." Such a person is most wretched, for he fears only the human observation and thinks to hide from God. "He does not know," Scripture continues, "that the eyes of the Most High Lord are far brighter than the sun, beholding all the ways of men and looking into the most hidden parts." Another time, the Educator gives warning through Isaiah: "Woe to you who made your counsel in secret and say: Who sees us?" A light that can be seen by the senses may pass unnoticed, but that which illumines the mind cannot be ignored.

(Vers. 15, 16.) Woe to those who are deep in heart, who hide their counsel from the Lord. Their works are in darkness, and they say: Who sees us, and who knows us? Your thoughts are perverse, as if clay should think against the potter, and the work should say to its maker: You did not make me; and the thing formed should say to its former: You do not understand. LXX: Woe to those who make deep counsel, and their works are in darkness, and they say: Who sees us? Who will know us and what we do? Will we not be regarded as clay in the potter's hands? Will the work say to the one who made it, 'You did not make me wisely,' or the creation to its creator, 'You did not make me?' Against those of whom he spoke before, I will destroy the wisdom of the wise and reject the intelligence of the intelligent. As the prophet writes, I will hide it away. Now even the word of God is directed towards those who are wise in themselves and prudent in his sight. From these things it can be very well understood: 'They have failed examining with examination' (Psalm 63); since it is written about the wisdom of God: 'For if someone is perfect in the sons of men without your wisdom, he will be considered as nothing' (Wisdom 3). Those who believe that God is unaware of their plans because their works are in darkness, say: 'Who sees us? And who knows us?' But this is also said by the wise of this world, and by the masters of heretics, and by the Pharisees of the Jews, because no one understands them; not remembering what is said to God: 'Darkness will not obscure you, and the night will be illuminated like day' (Psalm 138, 12). And as his darkness, so also his light (Genesis 3). Deceived by this error, Adam and Eve, upon hearing the sound of footsteps walking in the paradise of God, hid themselves under the tree in which was the knowledge of good and evil; and Cain also, saying: If you cast me out today from your presence, I will hide (Genesis 4, 14), thought foolishly that God was ignorant. And through Amos, it is said of the wicked and sinners: If they hide themselves from my eyes in the depths of the sea: there I will command the serpent and it will bite them (Amos 9, 3). Even if someone is wise and of fervent genius, if they do not have God's wisdom and teaching, let us say of them: Unless the Lord builds the house, those who build it labor in vain. Unless the Lord guards the city, the one who guards it stays awake in vain (Psalm 127:1-2). Let us make ourselves similar: Unless the Lord assists knowledge, the one who thinks themselves wise labors in vain. Unless the Lord keeps our hearts in every watch, the one who thinks it can be kept by their diligence stays awake in vain. He says, 'Your thinking is perverse, to think that the Creator does not know what He has made, and that the Creator is ignorant of His creation, as if clay were to say to the potter and to its maker, 'You did not make me,' or 'You did not make me well,' and you do not understand your own creation.' The Apostle also uses this testimony in other words to refute the slander of humans and to discuss the deep knowledge of God with the Romans: 'O man, who are you to answer back to God?' Does the thing formed say to its creator, 'Why have you made me like this?' Does not the potter have power over the clay, to make one vessel for honor and another for dishonor? (Romans 9:20-21). In all these things, the following rule is always to be observed: that the Evangelists and Apostles may without harm to the sense be translated into Greek from Hebrew, as it seems best to them.

661. Woe to you that are deep of heart. Here he sets out their sin on the part of the intellect, for they did not believe in the providence of God, that he knew what happens among us. And concerning this, he does two things. First, the devising of error is set out, and they said this was hidden from God because of the depth of their heart, where they handled their wicked counsels; hence he says: woe to you that are deep of heart: the heart is deep above all things, and unsearchable, who can know it? (Jer 17:9); and because of the darkness of the places in which they carried out wicked deeds; hence he says: their works are in the dark: every one that doth evil hates the light (John 3:20); say not: I shall be hidden from God (Sir 16:16).

Scripture says to Pharaoh, "To this purpose have I raised you that I may show my power in you; and that my name may be declared throughout all the earth." Then, making a conclusion to both passages, he says, "Therefore he has mercy on whom he will and whom he will he hardens." Obviously he treats neither of these with injustice but both with mercy and truth; in spite of that there is an uprising of insolent weakness on the part of those who attempt to comprehend the unsearchable depth of the judgment of God according to the interpretations of the human heart. The apostle refutes this view when he says, "You will say therefore to me: Why does he then find fault? For who resists his will?" Let us imagine this as said to us. What other answer should we make than the one he made? If such ideas disturb us also because we, too, are human, we all have need to listen to the apostle saying, "O man, who are you that replies against God? Shall the thing formed say to him that formed it: Why have you made me thus? Or has not the potter power over the clay, of the same lump to make one vessel unto honor, another unto dishonor?" If this lump of clay were of such indifferent value that it deserved nothing good any more than it deserved anything evil, there would be reason to see injustice in making of it a vessel unto dishonor. But when, through the free will of the first man alone, condemnation extended to the whole lump of clay, undoubtedly if vessels are made of it unto honor, it is not a question of justice not forestalling grace, but of God's mercy. If, however, vessels are made of it unto dishonor, it is to be attributed to the judgment of God, not to his injustice—far be from us the thought that there could be any such with God! Whoever is wise in this matter with the Catholic church does not argue against grace in favor of merit, but he sings mercy and judgment to the Lord, that he may not ungratefully deny his mercy or unjustly upbraid his judgment.

If a man seems more comely to look upon than clay, this difference was not produced by a change of nature but by the wisdom of the craftsman. Why? Because you are no different from the clay. If you refuse to believe this, let the coffins and the cinerary urn convince you. And you will know that this is the truth if you have gone to visit the tombs of your forebearers. Therefore there is no difference between the clay and the potter.

And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? [Isaiah 29:16] Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

God comes down to the level of sinful men and women; the good Lord speaks with his rebellious servants; the holy one calls those who are impure to forgiveness. Humanity created out of mud addresses its Fashioner with familiarity; dust converses with its Maker. Let us, therefore, show awe when we sinners stand in the presence of this Majesty and speak. Even though we are so impure in our deeds, he draws us close to the sight of himself in the spirit; let us therefore repeat with trembling the words of the blessed prophet Isaiah: "Woe is me, for I am dazed: I am a man of unclean lips, yet my eyes have beheld the King, the Lord Almighty."

662. Second, the just rebuke is set out, this thought of yours is perverse. You made me not, for God knows a thing in as much as he is its cause, below: woe to him that gainsays his maker (Isa 45:9), below: and now, O Lord, you are our father, and we are clay: and you are our maker, and we all are the works of your hands (Isa 64:8).

Note that [Paul] taught Greeks in Jerusalem, and Jews in Damascus which is a Gentile city, even though this should signify that Gentiles were to be included in the city of God and Jews were to fall into the faithlessness of the Gentiles, in accordance with what Isaiah said, "Lebanon shall be changed into Carmel, and Carmel shall be regarded as a wasteland."

(Verse 17). Will not Lebanon soon become a fruitful field, and the fruitful field be regarded as a forest?

Let the Jews and friends of simple history answer, those who seek fruit not on the tree, but only leaves and the shadow of words, which quickly wither and perish. How is it that in the coming of the Lord Savior (because from the time of Isaiah until the incarnation of the flesh, for the comparison of eternity, it is a short and small span of time) the mountain of Lebanon turned towards Phoenicia and moved to Mount Carmel? It is called in Hebrew Chermel, and it is near the border of Palestine and Phoenicia, overlooking Ptolemais: although another mountain in the holy scriptures is called Mount Carmel, where there was Nabal the Carmelite (1 Samuel 25), a foolish and wicked man, who had a wife named Abigail, who married David after her husband died; while her husband was alive, she could not marry David, so as not to be called an adulteress if she were associated with another man; and how is Carmel considered a desirable place and unfruitful trees? But since they are unable to express it, let them listen to Libanus, which means "whiteness", referring to the people of the Gentiles who, having been washed in the Lord and cleansed of their former filth, ascend as a whole world. They rely on the person of the Church as the bride of the Savior, and it is said about them in the Song of Songs: Who is this who comes up, shining white, leaning on her beloved? (Cant. VIII. 5) And let this people be transferred to Carmel, which means the knowledge of circumcision, so that they may recognize the mysteries of spiritual and true circumcision, and be in the place of the former people of the Jews. As for those who refuse to accept Christ, let them be considered as thorns and barren trees, which cannot praise the Lord with fruitful trees.

663. Is it not yet a very little while? Here he foretells the conversion of the gentiles, and concerning this, he does three things. First, he foretells their conversion to grace: Libanus, a gentile people, for the mountain was in the land of the gentiles; into Carmel, into grace, which the Jews had through circumcision, because Carmel means "knowledge of circumcision"; as a forest, that is, as barrenness, which the gentiles were in before, below (Isa 32:15) has the same thing.

666. Or this may be otherwise explained as concerning the prosperity that was promised to them when Sennacherib or Nabuchodonosor were destroyed: Carmel shall be esteemed as a forest (Isa 29:17), that is, the fertility of the land of the promise will be such that the fertility of Carmel will be reckoned barrenness in comparison to it.

Neither was heaven created in any six-day period and the stars illuminated and the dry land separated from the water and the trees and vegetation planted. Rather, Scripture customarily uses "day" to denote an unspecified period of time, as the apostle did when he said, "Behold, this is the day of salvation." He was not referring to a particular day but to the entirety of the time of the present life in which we labor for eternal salvation. The prophet also spoke not of one specific day but of numerous moments of divine grace, saying, "In that day, the deaf will hear the words of this book." Moreover, it is difficult to understand how in one day God made heaven and earth and all the brush of the field and every plant of every region, unless we say that all creatures were created simultaneously in formless matter, according to which it is written: "He who lives forever created all things together."

(Verse 18). On that day the deaf will hear the words of the scroll, and out of gloom and darkness the eyes of the blind will see.

But when Lebanon is changed into Carmel, and Carmel into a forest, then those who were deaf and could not hear the words of the prophetic book (of which we have spoken before, that all Holy Scripture is called one book, as Ecclesiastes says: 'The sayings of the wise are like goads, and like nails fixed deep in, given by one Shepherd') will hear and speak, to whom the Savior will say: Ephphatha (which means, 'Be opened') (Mark 7). And that which we translate, the eyes of the blind shall see darkness and mist, the interpretation of which is easy; Aquila and Theodotion and Symmachus translated: The eyes of the blind shall see darkness and mist: to show the sacraments of Christ to the people of the nations, who were previously blind, according to what is said: Dark water in the clouds of the sky (Ps. 17, 12). And in the same psalm it is written about God: He set darkness as his hiding place (Ibid. 12). And in Proverbs we read: This wise person will be wiser by hearing these things and will have possession of prudent governance and will understand parables and dark sayings spoken by the wise and enigmas (Prov. I, 5, 6). Moreover, Moses, in order to understand and see God (Exod. XX), entered into a cloud and darkness, of which it is said in the Psalm: Darkness is under his feet (Ps. XVII, 10).

To sacred knowledge: the deaf, namely, the gentiles, who had not heard the words of the law before: the blind see (Matt 11:5); for judgment I am come into this world: that they who see not may see; and they who see may become blind (John 9:39).

(Verse 19). The meek will obtain fresh joy in the Lord, and the neediest people will exult in the Holy One of Israel.

But when the blind or those who are initiated into mystical matters have first beheld these things or have lifted up their eyes from blindness and darkness to see, so that true light may arise for those sitting in darkness and the shadow of death, then the meek, of whom it is written: Blessed are the meek, for they shall inherit the earth (Matt. V, 4), whether they be the poor, of whom the leader says in the Psalms: This poor man cried out, and the Lord heard him (Ps. XXXIII, 7); and he who judges the poor people and will save the children of the poor (Ps. XIII, 9), of whom it is said to the Jews: You have despised the counsel of the poor, they shall add joy in the Lord, so that he who glories, may glory in the Lord (II Cor. X); and poor men or those in despair and contempt by men, who did not have knowledge of the law before, will exult in the Holy One of Israel, who says: Be holy, for I am holy (Lev. XI, 44).

To spiritual joy: and the meek shall increase their joy: I will be glad, and rejoice in you: I will sing to your name, O you Most High (Ps 9:3[2]).

(Verse 20). For the tyrant shall be no more, and the scoffer shall cease to be; all those alert to do evil shall be cut off.

And there is rejoicing for every downfall: for he who prevailed has fallen. The deceiver, or the arrogant and proud one, is brought to an end, who said: With my strength I will do it, and with my wisdom I will remove the boundaries of nations and destroy their strength; who deceived everyone to such an extent that even the holy one said: My loins are filled with deceits (Psalm 38:8). And all those who kept watch over wickedness have been cut off or destroyed, for their wicked vigilance does not cease: they caused the whole human race to sin by blaspheming the Word of God and placing their mouths in heaven.

664. Second, he indicates the occasion or the reason of their conversion: from the fall of the devil: for he that did prevail, by power, has failed, the scorner, the deceiver by cunning, above: the wretch is consumed: he has failed, that trod the earth under foot (Isa 16:4); from the blindness of the Jewish people, that blindness in part has happened in Israel, until the fullness of the Gentiles should come in (Rom 11:25). They are cut off that watched: zeal to do evil: for they sleep not, except they have done evil (Prov 4:16).

666. Or this may be otherwise explained as concerning the prosperity that was promised to them when Sennacherib or Nabuchodonosor were destroyed: the scorner (Isa 29:20), Sennacherib or Nabuchodonosor.

(Verse 21). Why do people sin in words and overthrow the one who argues at the gate? And they turned away in vain from the just.

But the demons, themselves wicked, made all men sin in speech, blaspheming with various teachings, and they would overthrow the one reproaching in the gate and in judgment as much as they could, and they made him turn away from righteousness, who was in the gates of the daughter of Zion, exalted from the gates of death; and he rebuked those who hated him in the gates. These things we understand concerning the devil and his angels, the Nazarenes consider them to be spoken against the scribes and Pharisees, because they failed in their second attempt, who before mocked the people with their wicked traditions; and they watched day and night to deceive the simple, who made men sin against the Word of God, to deny Christ the Son of God.

That made men sin, by wicked example and teaching; that reproved them in the gate, as to contempt of instruction: they have hated him that rebukes in the gate (Amos 5:10); and declined in vain from the just, as to the vanity of sin, for that is vain, which fails to attain its end: what has pride profited us? Or what advantage has the boasting of riches brought us? (Wis 5:8).

(Verses 22-23) Therefore, the Lord says to the house of Jacob, who redeemed Abraham: Jacob will not only be ashamed, but his face will also turn red. But when he sees his children, the works of my hands, in their midst sanctifying my name, they will sanctify the Holy Jacob, and they will proclaim the God of Israel. (LXX: Therefore, the Lord says about the house of Jacob, whom he overcame from Abraham: Jacob will not only be ashamed, but his face will not change now; but when he sees his children, my works, they will sanctify my name because of me, and they will sanctify the Holy Jacob, and they will fear the God of Israel.)

When the deaf hear, says he, the words of the book, and the eyes of the blind see: the Lebanus has been turned into Charmel, and Charmel is regarded as a forest, so that the meek and the poor rejoice in the Lord, and the proud and the scoffers are overcome: then Jacob, who now is not yet ashamed, will be put to shame. But this refers to the times of Isaiah. And his face will blush, so that blushing and confusion may be the occasion of salvation, especially when he sees his sons, that is, the Apostles and apostolic men, who were from the race of the Jews, performing miracles in the midst of the nations of the Lord, and preaching the name of Christ to the Gentiles, and saying: Our Father, who art in heaven, hallowed be thy name (Matt. 6:9). For they shall sanctify the Holy One who was born of Jacob, and they shall teach the God of Israel among the nations, so that, the idols being abandoned, they may say: how false were the idols that our fathers possessed, and there is no power in them.

What we have translated in the beginning of the chapter according to the Hebrew: This is what the Lord says to the house of Jacob, who once redeemed Abraham, and brought him out from the Chaldeans, and led him into the promised land (Gen. XI), is clearly evident. However, what the Seventy translated: This is what the Lord says about the house of Jacob, which he separated from Abraham, can be understood as meaning that he has separated the Scribes and Pharisees, who blasphemed the Lord, from Abraham, who saw the day of the Lord and rejoiced (John VIII). For if they were the children of Abraham, they would do the works of Abraham. And the Apostle argues that those who have the likeness of the faith of Abraham, that is, the people of the Gentiles, who are called children of Abraham not by works but by faith (Hebrews XI).

665. Third, he sets out the conversion of the Jews at the end of the world, when he says: therefore thus says the Lord that redeemed Abraham, Genesis 11; Jacob shall not now, that is, at this time, be confounded, by a good confounding: there is a confounding that brings glory and grace (Sir 4:25).

His children, the Apostles.

666. Or this may be otherwise explained as concerning the prosperity that was promised to them when Sennacherib or Nabuchodonosor were destroyed: he shall see his children . . . sanctifying my name (Isa 29:23), the three children in the furnace of fire; or that their children will praise my name, because they themselves in their youth did not.