Great and Holy Monday

Scripture often substitutes "souls" for men, as in Exodus: "There went down to Egypt seventy-five souls." The whole man is to be understood from his better part.

The expression "their souls" must be interpreted as meaning the men whom he is known to have slain in that calamity. The words of Exodus attest that the soul stands for the whole person, as we have said: "So all the souls that came out of Jacob's thigh were seventy." This expression is the result of the figure of synecdoche, which signifies the whole from the part.

Joseph means "increase"; the interpretation of this name is testimony to the Hebrew people who came out of the land of Egypt in increased numbers.

We have heard in the lesson which was read, dearly beloved, that "when Joseph was dead, the Israelites were exceedingly fruitful and prolific, and they sprang up like grass." What does this mean, brethren? As long as Joseph lived the children of Israel are not recorded to have increased or multiplied very much, but after he died they are said to have sprung up like the grass. Surely they should have increased and multiplied more when they were under the patronage and protection of Joseph. These words were prefigured in that Joseph, dearly beloved; but in our Joseph, that is, in Christ the Lord, they were fulfilled in truth. Before our Joseph died, that is, before he was crucified, few people believed in him, but after he died and rose again throughout the world the Israelites, that is, the Christian people, increased and multiplied. Thus even the Lord himself says in the Gospel: "Unless the grain of wheat falls into the ground and dies, it remains alone. But if it dies, it brings forth much fruit." After the precious grain of wheat died and was buried through the passion, from that one grain a harvest of the church sprang up throughout the world. Not as formerly was "God renowned in Judah" alone, nor is "his great name" worshiped only "in Israel"; but "from the rising of the sun unto the going down" his name is praised.

We have been led out of Egypt where we were serving the devil as a pharaoh, where we were doing works of clay amid earthly desires, and we were laboring much in them. For Christ cried out to us, as if we were making bricks, "Come to me, all you who labor and are burdened." Led out of here, we were led over through baptism as through the Red Sea—red for this reason, because consecrated by the blood of Christ—when all our enemies who were assailing us were dead, that is, when our sins have been wiped out.

I have already lived through many paschs, which was the fruit of a long life. But now I desire a purer pasch: to depart from this Egypt, the heavy and dark Egypt of this life, and to be freed from the clay and bricks that held us in bondage and to pass over to the land of promise.

Perhaps it is in this sense that God is said to have hardened the heart of Pharaoh, because the substance of his heart was obviously such as to elicit from the Sun of justice not his illumination but his power to harden and to scorch. That no doubt was the reason why this same Pharaoh afflicted the life of the Hebrews with hard work and wore them out with clay and bricks. And certainly the works that he devised came from a heart as miry and muddy! And as the visible sun contracts and hardens the substance of clay, so with the same rays by which he enlightened the people of Israel and by means of those rays' same properties the Sun of justice hardened the heart of Pharaoh that harbored muddy devices.

When the children of Israel were in Egypt, they were afflicted with mortar and brick for the works of Pharaoh the king until they cried out in their groaning to the Lord. And he heard their cry and sent his word to them by Moses and led them out of Egypt. When we were also in Egypt, I mean in the errors of this world and in the darkness of ignorance, we then did the works of the devil in lusts and desires of the flesh. But the Lord had pity on our affliction and sent the Word, his only begotten Son, to deliver us from ignorance of our error and to lead us to the light of divine law.

Thus too it has been said that the Pharaoh of Egypt was a type of the devil, in that he cruelly ordered the males to be cast into the Nile and permitted the females to live. So too the devil, ruling over the great Egypt of the world "from Adam unto Moses," made an effort to carry off and destroy the male and rational offspring of the soul in the flood of the passions, while he takes delight in seeing the carnal and sensual offspring increase and multiply.

On the midwives' lie, by which they deceived Pharaoh and kept him from killing the Israelite males when they were born: The midwives said that Hebrew women did not give birth as Egyptian women did. It is usual to ask whether such lies have been approved by divine authority. Scripture says that God favored the midwives. It is unclear whether God, in his mercy, pardoned the lie or judged that the lie itself deserved a reward. For the midwives did one thing by letting the infant boys live and another by lying to Pharaoh. In letting them live they performed a work of mercy; but they used that lie for their own ends, to keep Pharaoh from harming the infants. This act could be the occasion not for praise but for pardon. It does not seem to me that the authority to lie has been given to those of whom it is said, "And a lie has not been found in their mouths." For if the lives of certain people, being far below the level of the saints' lives, include these sins of lying, these people are living in accord with their natural abilities, especially if they do not yet know that they should expect heavenly gifts but busy themselves with earthly things. As for those who live in such a way that their conversation, as the apostle says, is in heaven, I do not think that they should regulate the style of their speech, insofar as it affects speaking the truth and avoiding falsehood, on the example of the midwives. But we should consider this question more carefully, on account of the other examples that are found in Scripture.

Many lies indeed seem to be for someone's safety or advantage, spoken not in malice but in kindness: such was that of those midwives in Exodus, who gave a false report to Pharaoh, to the end that the infants of the children of Israel might not be slain. But even these are praised not for the fact but for the disposition shown; since those who only lie in this way will attain in time to a freedom from all lying.

Indeed, in regard to other Hebrew women you find it written that the Hebrew women give birth before the midwives arrive. This is so because the souls of the just do not wait upon branches of learning arranged according to kinds of knowledge, nor do they require assistance in parturition, but they bring forth their offspring spontaneously and anticipate the expected time.

Let us be imitators also of those who in goat-skins and sheep-skins went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, "I am but dust and ashes." Moreover, it is thus written of Job, "Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil." But bringing an accusation against himself, he said, "No man is free from defilement, even if his life be but of one day." Moses was called faithful in all God's house; and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, "Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue." And again he said, "I am but as the smoke of a pot."

Even though many others lived in Uz, no one was comparable to Job with regard to piety and innocence. He was of high reputation and was celebrated in everybody's words. And so that no one might think these things had been granted to Job thanks to his human ability, God never allowed a single possession of Job's to perish. [God] said, "My desire is that even a single hair, a loss that would be the very slightest, may be returned and increased for Job."

HISTORICAL INTERPRETATION.

There was a man in the land of Uz, whose name was Job. It is for this reason that we are told where the holy man dwelt, that the meritoriousness of his virtue might be expressed; for who knows not that Uz is a land of the Gentiles? and the Gentile world came under the dominion of wickedness, in the same proportion that its eyes were shut to the knowledge of its Creator. Let us be told then where he dwelt, that this circumstance may be reckoned to his praise, that he was good among bad men; for it is no very great praise to be good in company with the good, but to be good with the bad; for as it is a greater offence not to be good among good men, so it is immeasurably high testimony for any one to have shewn himself good even among the wicked. Hence it is that the same blessed Job bears witness to himself, saying, I am a brother to dragons, and a companion to owls. Hence it was that Peter extolled Lot with high commendation, because he found him to be good among a reprobate people; saying, And delivered just Lot, vexed with the filthy conversation of the wicked; for he was righteous in seeing and hearing, dwelling with them who vexed his righteous soul from day to day with their unlawful deeds. Now he evidently could not have been vexed unless he had both heard and witnessed the wicked deeds of his neighbours, and yet he is called righteous both in seeing and in hearing, because their wicked lives affected the ears and eyes of the Saint not with a pleasant sensation, but with the pain of a blow. Hence it is that Paul says to his disciples, In the midst of a crooked and perverse nation, among whom ye shine like lights in the world. Hence it is said to the Angel of the Church of Pergamos, I know thy works, and where thou dwellest, even where Satan's seat is; and thou holdest fast My name, and hast not denied My faith. Hence the Holy Church is commended by the voice of the Spouse, where He says to her in the Song of love, As the lily among the thorns, so is my love among the daughters. Well then is the blessed Job described, (by the mention of a gentile land,) as having dwelt among the wicked, that according to the testimony borne by the Spouse, he might be shewn to have grown up a lily among thorns, for which reason it is well subjoined immediately after, And that man was simple and upright.

For there are some in such wise simple as not to know what uprightness is, but these walk wide of the innocence of real simplicity, in proportion as they are far from mounting up to the virtue of uprightness; for while they know not how to take heed to their steps by following uprightness, they can never remain innocent by walking in simplicity. Hence it is that Paul warns his disciples, and says, But yet I would have you wise unto that which is good, and simple concerning evil. Hence again he says, Brethren, be not children in understanding, howbeit in malice be ye children. Hence Truth enjoins Her disciples by Her own lips, saying, Be ye wise as serpents and harmless as doves. For in giving them admonition, He needfully joined the two together, so that both the simplicity of the dove might be instructed by the craftiness of the serpent, and again the craftiness of the serpent might be attempered by the simplicity of the dove. Hence it is that the Holy Spirit has manifested His presence to mankind, not in the form of a dove only, but also in the form of fire. For by the dove simplicity is indicated, and by fire, zeal. Therefore He is manifested in a dove, and in fire, because all they, who are full of Him, yield themselves to the mildness of simplicity, in such sort as yet to kindle with a zeal of uprightness against the offences of sinners. It follows, And one that feared God and eschewed evil.

To fear God is never to pass over any good thing, that ought to be done. Whence it is said by Solomon, Whoso fears God, neglects nothing; but because there are some, who practise some good actions, yet in such wise that they are by no means withheld from certain evil practices; after he is said to have been one that feared God, it is still rightly reported of him that he also eschewed evil; for it is written, Depart from evil, and do good; for indeed those good actions are not acceptable to God, which are stained in His sight by the admixture of evil deeds; and hence it is said by Solomon, He who offendeth in one point, spoileth many good deeds. Hence James bears witness, saying, For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. Hence Paul saith, A little leaven leaveneth the whole lump. So then that it might be shewn us how spotless the blessed Job stood forth in his good actions, it is wisely done that we have it pointed out how far he was removed from evil deeds.

But it is the custom of narrators, when a wrestling match is woven into the story, first to describe the limbs of the combatants, how broad and strong the chest, how sound, how full their muscles swelled, how the belly below neither clogged by its weight, nor weakened by its shrunken size, that when they have first shewn the limbs to be fit for the combat, they may then at length describe their bold and mighty strokes. Thus because our athlete was about to combat the devil, the writer of the sacred story, recounting as it were before the exhibition in the arena the spiritual merits in this athlete, describes the members of the soul, saying, And that man was perfect and upright, and one that feared God, and eschewed evil; that when the powerful setting of the limbs is known, from this very strength we may already prognosticate also the victory to follow.

ALLEGORICAL INTERPRETATION.

There was a man in the land of Uz, whose name was Job. We believe from the history that these things took place, but let us here turn to see in what way they were allegorically fulfilled; for, as we have said, Job is interpreted, 'a mourner,' and Uz 'a counsellor.' Whom else then does the blessed Job express by his name, saving Him, of Whom the Prophet speaks, saying, Surely He hath borne our griefs? He dwells in the land of Uz, in that He rules the hearts of a people of wise counsels; for Paul saith, that Christ is the Wisdom of God and the Power of God; and this same Wisdom Herself by the lips of Solomon declareth, I Wisdom dwell with Prudence, and am in the midst of witty inventions. So Job is an inhabitant of the land of Uz, because Wisdom, Which underwent the pain of the Passion in our behalf, has made an habitation for Herself in those hearts, which are instinct with the counsels of life.

And that man was perfect and upright. In uprightness, justice is signified, and in simplicity, mercy. We in following out the straight line of justice, generally leave mercy behind; and in aiming to observe mercy, we deviate from the straight line of justice. Yet the Incarnate Lord maintained simplicity with uprightness; for He neither in shewing mercy parted with the strictness of Justice, nor again in the exactitude of justice did He part with the virtue of mercifulness. Hence when certain persons, having brought an adulteress before Him, would have tempted Him, in order that He might step into the fault either of unmercifulness or of injustice, He answered both alternatives by saying, He that is without sin among you, let him first cast a stone at her. He that is without sin among you, gives us the simplicity of mercy, let him first cast a stone at her, gives us the jealous sense of justice. Whence too the Prophet saith to him, And in Thy Majesty ride prosperously, because of truth, and meekness, and righteousness. For in executing truth, He kept mercy united with justice, so that He neither lost the jealous sense of rectitude in the preponderance of mercy's scale, nor again unsettled the preponderance of mercy by that jealousy of rectitude.

And one that feared God, and eschewed evil. It is written of Him, and the Spirit of the fear of the Lord hath filled Him; for the Incarnate Lord shewed forth in His own person whatsoever He hath inspired us withal, that what He delivered by precept, He might recommend by example. So then according to our human nature our Redeemer feared God, for to redeem proud man, He took for man's sake an humble mind. And His acting likewise is fitly designated hereby, in that the blessed Job is said to eschew evil. For He Himself eschewed evil, not evil which He came in contact with in the doing, but which upon meeting with it, He rejected; for He forsook the old life after man's method, which He found at His birth, and He stamped upon the character of His followers that new life, which He brought down with Him.

MORAL INTERPRETATION.

Now because in the very opening of our exposition we so made the Lord to be set forth in the person of blessed Job, that we said that both the Head and the Body, i.e. both Christ and His Church, were represented by him; therefore since we have shewn how our Head may be taken to be represented, let us now point out, how His Body, which we are, is set forth; that as we have heard from the history somewhat to admire, and learnt from the Head somewhat to believe, we may now deduce from the Body somewhat to maintain in our lives. For we should transform within ourselves that we read, that when the mind is moved by hearing, the life may concur to the execution of that which it has heard. There was a man in the land of Uz, whose name was Job.

If 'Job' signifies 'grieving' and 'Uz' 'a Counsellor,' every elect person is not improperly represented by either name; in that he certainly abides in a mind of wise counsel, who hastens grieving from things present to things eternal. For there are some that take no heed to their life, and whilst they are seeking transitory objects, and either do not understand those that are eternal, or understanding despise them, they neither feel grief nor know how to entertain counsel, and when they are taking no account of the things above which they have lost, they think, unhappy wretches, that they are in the midst of good things. For these never raise the eyes of their mind to the light of truth which they were created for, they never bend the keenness of desire to the contemplation of their eternal country, but forsaking themselves amidst those things in which they are cast away, instead of their country they love the exile which is their lot, and rejoice in the darkness which they undergo as if in the brightness of the light. But, on the contrary, when the minds of the elect perceive that all things transitory are nought, they seek out which be the things for which they were created, and whereas nothing suffices to the satisfying them out of God, thought itself, being wearied in them by the effort of the search, finds rest in the hope and contemplation of its Creator, longs to have a place among the citizens above; and each one of them, while yet in the body an inhabitant of the world, in mind already soars beyond the world, bewails the weariness of exile which he endures, and with the ceaseless incitements of love urges himself on to the country on high. When then he sees grieving how that that which he lost is eternal, he finds the salutary counsel, to look down upon this temporal scene which he is passing through, and the more the knowledge of that counsel increases, which bids him forsake perishable things, the more is grief augmented that he cannot yet attain to lasting objects. Hence Solomon well says, He that increaseth knowledge increaseth sorrow; for he that already knows the high state which he does not as yet enjoy, is the more grieved for the low condition, in which he is yet held.

Job therefore is well said to dwell in the land of Uz, in that the mind of every elect person is kept going grieving in the counsels of knowledge. We must also observe what absence of grief of mind there is in precipitancy of action. For they that live without counsel, who give themselves over precipitately to the issue of events, are meanwhile harassed by no grief of reflection. For he that discreetly settles his mind in the counsels of life, heedfully takes account of himself, exercising circumspection in his every doing, and lest from that which he is doing a sudden and adverse issue should seize him, he first feels at it, gently applying to it the foot of reflection; he takes thought that fear may not withhold him from those things which ought to be done, nor precipitance hurry him into those which ought to be deferred; that evil things may not get the better of him through his desires by an open assault, nor good things work his downfall insidiously by vain glory. Thus Job dwells in the land of Uz, in that the more the mind of the elect strives to live by following counsel, so much the more is it worn with the grief of so narrow a way. It goes on; And that man sincere and upright, one that feared God, and eschewed evil.

Whoso longs for the eternal country, lives without doubt sincere and upright; I mean, perfect in practice, and right in faith, sincere in the good that he does in this lower state, right in the high truths which he minds in his inner self. For there are some who in the good actions that they do are not sincere, whereas they look to them not for a reward within but to win favour without. Hence it is well said by a certain wise man, Woe to the sinner that goeth two ways; for the sinner goes two ways, when at the same time that what he sets forth in deed is of God, what he aims at in thought is of the world.

Now it is well said, one that feared God and eschewed evil; in that the holy Church of the elect enters indeed upon its paths of simplicity and of uprightness in fear, but finishes them in charity, and it is hers then entirely 'to depart from evil,' when she has begun now from the love of God to feel unwillingness to sin. But whilst she still does good deeds from fear, she has not entirely departed from evil; because she sins even herein, that she would sin if she could have done it without punishment. So then when Job is said to fear God, it is rightly related that he also 'departs from evil,' in that whereas charity follows upon fear, that offence which is left behind in the mind is even trodden under foot in the purpose of the heart.

I am forced, through each of the books of Divine Scripture, to respond to the slander of adversaries who accuse my translation of rebuking the Seventy translators, not as though among the Greeks Aquila, Symmachus, and Theodotion had also translated either word for word, or meaning for meaning, or by mixing both together, also a kind of translation of equal proportion, and also Origen had divided all the scrolls of the Old Instrument with obeli and asterisks which, either added by him or taken from Theodotion, he added to the ancient translation, proving what was added to have been lacking. Therefore my detractors should learn to accept in full what they have accepted in part, or to erase my translation along with their asterisks. For it should not be, that those who they accepted to have omitted many things may not be acknowledged to have certainly erred in some things, especially in Job, in which if you will have removed those things which are added under the asterisks, the greater part will be cut off. And this is only among the Greeks. Otherwise, among the Latins, before their translation which we recently edited under asterisks and obeli, almost seven hundred or eight hundred verses are (missing), so that the book, shortened and cut up and eaten away, shows its deformity publicly to readers.

And this translation follows no translator of the ancients, but will rather convey from the speech itself (which is) Hebrew and Arabic and sometimes Syrian, now words, now meanings, now both together. For even among the Hebrews the whole book is considered oblique and slippery and what the Greek rhetors call figuratively arranged (εσχηματισμενος), and while one thing is said, it does another, as if you would hold tightly an eel or a little murena fish, when you press harder, then the sooner it escapes. I remember I paid not a little money toward understanding of this scroll, for an instructor from Lydda who among the Hebrews was thought to have first rank, with whose teaching I know not whether I accomplished anything; this one thing I know: for me not to have been able to translate anything that I didn't know before.

Therefore, from the beginning to the words of Job, among the Hebrews the speech is prose. Next, from the words of Job in which he says, "May the day perish in which I was born, and the night in which it was said: A man is conceived," to that place, where it is written before the end of the scroll: "Therefore I accuse myself and make repentance in dust and ashes," the verses are in hexameter, running in dactyl and spondee and, according to the idiom of the language, also accepting numerous other (poetic) feet not of the same (number of) syllables, but of the same intervals. Sometimes also, by breaking the law of (poetic metrical) numbers, the rhythm itself is found sweet and ringing, which is understood better by prosodists than by a simple reader. And from the verse mentioned above to the end of the book, the small section that remains continues with prose speech. If that seems unbelievable to anyone, namely that among the Hebrews there are meters, and either the Psalter or the Lamentation of Jermiah or almost all the songs of the Scriptures are to be understood in the manner of our Flaccus and the Greek Pindar and Alkaios and Sappho, let him read Philo, Josephus, Origen, and Eusebius of Caesarea, and by their testimony he will prove me to speak the truth.

For which reason, let my dogs therefore hear me to have labored at this scroll, not as rebuking the ancient translation, but rather so those things in it which are either obscure or missing or certainly corrupted by the error of scribes may be made more clear by our translation, who have both learned Hebrew speech in part, and also in Latin, almost from our cradle we were worn out (?) among grammarians and rhetors and philosophers. But if among the Greeks, after the edition of the Seventy, with the Gospel of Christ shining, the Jew Aquila, and Symmachus and Theodotion, judaizing heretics, are accepted, who have hidden many mysteries of the Savior by sly translation, and yet are found in the Hexapla among the churches and are explained by men of the Church, how much more should I, a Christian of Christian parents and bearing the standard of the cross on my forehead, whose study was to recover the missing, to correct the corrupted, and to open the sacraments of the Church with pure and faithful speech, not be rejected by either disdainful or by malicious readers? Let whoever will to keep the old books, either written on purple skins with gold and silver, or in uncial letters, as they commonly say, loads of writing rather than books, while they leave to me and mine to have poor little leaves and not such beautiful books as correct ones. Each edition, the Seventy according to the Greeks and mine according to the Hebrews, was translated into Latin by my labor. May each one choose what he will, and prove himself studious rather than malevolent.

Each of these epithets is sufficient to show the beauty of Job's soul. But, as a lover multiplies the details in order to describe the one he loves, so the same occurs here. "Blameless" the text says, that is, perfectly virtuous. "Upright," and also "true," and also "pious," and again, "he turned away from any evil." Notice the words "from any," and not simply from one evil and not from another. Where are those who assert that human nature is inclined toward evil? What fear, what tribunals and what laws made Job as he is?

As was said [in the Prologue], because the whole intention of this book is ordered to showing how human affairs are ruled by divine providence, and a kind of history is put first in which the numerous sufferings of a certain just man are related as the foundation of the whole debate. For it is affliction like this which seems most of all to exclude divine providence from human affairs. First, therefore, the person of this man is described as to his sex when the text says, "There was a man." This sex is found stronger in suffering troubles. He is also described as to his land of origin when the text continues, "in the land of Hus," which is situated in the East. His name is given next, "whose name was Job." These two things seem to have been put in the text to suggest that this is not a parable but recounts a real deed.

His virtue is then described and in this he is shown to be free from sin, lest anyone think that the adversities which are set down in the account afterwards happened to him because of his sins. One should note that a man sins in three ways. There are certain sins in which he sins against neighbor, like murder, adultery, theft and the like. There are certain sins in which he sins against God like perjury, sacrilege, blasphemy and the like. There are sins in which he sins against himself, as St. Paul says in I Cor., "He who fornicates, sins against his own body." (6:18) One sins against his neighbor in two ways, either secretly by fraud or openly by violence. But this man did not deceive his neighbor by fraud, for the text says, "He was without guile (simplex)." Being without guile (simplex) is properly opposed to fraud. Nor did he render violence against anyone, for the text continues, "and upright." For uprightness properly belongs to justice, which consists in the mean between good and evil, as Isaiah says, "The way of the just is upright; you make straight the path the righteous walk." (26:7) The text clearly indicates that he did not sin against God openly when it continues, "and he feared God," which designates his reverence for God. The fact that he also did not sin against himself is shown when the text puts, "and turned away from evil," because he regarded evil with hatred for his own sake, not only for the sake of the harm of his neighbor or the offense of God.

HISTORICAL INTERPRETATION.

And there were born unto him seven sons and three daughters. The heart of the parent is often enticed into avarice by a numerous offspring, for he is the more inflamed with ambition for laying up an inheritance, in proportion as he abounds in the number to inherit it. In order then that it might be shewn what holiness of mind blessed Job possessed, he is both called righteous, and is said to have been the father of a numerous offspring. And the same man in the beginning of his book is declared devout in offering sacrifices, and besides he afterwards with his own mouth records himself as ready in giving alms. Let us then consider with what resolution he shewed himself to be endowed, whom no feelings of affection for so many heirs could ever dispose to be greedy of an inheritance for them.

ALLEGORICAL INTERPRETATION.

And there were born to him seven sons and three daughters. What is conveyed to us in the number of seven, saving the sum of perfection? for to say nothing of the arguments of human reasoning which maintain that it is therefore perfect, because it consists of the first even number, and of the first uneven; of the first that is capable of division, and of the first which is incapable of it; we know most certainly that holy Scripture is wont to put the number seven for perfection, whence also it tells us that on the seventh day the Lord rested from His works; and it is hence too, that the seventh day was given to man for a rest; i.e. for a 'Sabbath.' Hence it is that the year of jubilee, wherein we have a full rest set forth, is accomplished in seven weeks, being completed by the addition of the unit of our uniting together.

Thus there were born to him seven sons; namely, the Apostles manfully issuing forth to preach; who in putting in practice the precepts of perfection, as it were maintained in their manner of life the courage of the superior sex. For hence it is that twelve of them were chosen, who should be replenished with the perfection of the sevenfold grace of the Spirit. As from the number seven we rise to twelve; for seven multiplied in its component parts is extended to twelve; for whether four be taken by three or three by four, seven is changed into twelve, and hence, forasmuch as the holy Apostles were sent to proclaim the holy Trinity in the four quarters of the globe, they were chosen twelve in number, that by their very number they might set forth that perfection, which they proclaimed both by their lips and in their lives.

And three daughters. What do we understand by the daughters but the weaker multitudes of the faithful, who, though they never adhere with a virtuous resolution to perfection of life, yet cleave with constancy to the belief of the Trinity which has been taught them. Thus by 'the seven sons' is represented the order of the Preachers, and by 'the three daughters' the multitude of the hearers. By 'the three daughters' may also be signified the three orders of the faithful, for after mention of the sons the daughters are named, in that succeeding next to the distinguished courage of the Apostles came three divisions of the faithful, in the state of life in the Church; viz. of Pastors, of those following continence, and of the married. And hence the prophet Ezekiel declares that he heard three men named that were set free; viz. Noah, and Daniel, and Job; for what is signified by Noah who guided the Ark in the waters, but the order of rulers, who, while they govern the people for the fashioning of their lives, are the directors of holy Church amidst the waves of temptation? What is represented by Daniel, whose marvellous abstinence we have described to us, but the life of the continent, who, while they give up every thing that is of the world, rule with elevated mind over Babylon which lies beneath them? What is signified by Job but the life of the good that are married, who, while they do deeds of mercy by the good things of the world which they possess, do as it were advance to their heavenly country by the paths of earth? Therefore because after the holy Apostles there came these three divisions of the faithful, after the sons rightly follows the mention of the three daughters that were born to him.

MORAL INTERPRETATION.

And forasmuch as each particular vice is stifled by fear, whilst the several virtues spring from charity, it is rightly added, And there were born unto him seven sons and three daughters.

For there are seven sons born to us, when by the conception of good intent the seven virtues of the holy Spirit spring up in us. Thus the Prophet particularizes this inward offspring, when the Spirit renders the mind fruitful, in these words; And the Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, and the spirit of the fear of the Lord shall fill him. So when by the coming of the Holy Spirit there is engendered in each of us, 'wisdom, understanding, counsel, might, knowledge, piety, and the fear of the Lord,' something like a lasting posterity is begotten in the mind, which preserves the stock of our nobility that is above unto life, for so much the longer as it allies it with the love of eternity. Yet surely the seven sons have in us three sisters, forasmuch as all that manly work which these virtuous affections do, they unite with faith, hope, and charity. For the seven sons never attain the perfection of the number ten, unless all that they do be done in faith, hope, and charity.

Notice how the author first of all speaks about Job's virtue and then of the goods Job has received from God. Observe the opportunity Job received to have children, and the proportion of children who are boys, desired as a source of greater benefit. Scripture says immediately why the man must receive our praise. It is because of the greatness of Job's virtue and the fruitfulness of his soul. And indeed we derive all such goods from virtue. That is why I speak about beautiful and plentiful progeny. "There shall not be," Scripture says, "male or female barren among you." But Abraham was childless, so that you might learn that Abraham's goods were not the reward of virtue but of other goods. Therefore God has promised those goods in order to be generous to you.

When both the person and the virtue of this man have been described then his prosperity is shown so that the adversity which follows may be judged to be more grave because of the prosperity which precedes it. At the same time, this also demonstrates that not only spiritual goods but also temporal goods are given to the just from God's first intention. But the fact that the just are sometimes afflicted with adversities happens for some special reason. Hence from the beginning, man was so established that he would not have been subject to any disturbances if he had remained in innocence. Now after the good firmly held in one's own person, an element of temporal prosperity consists in the persons who are kin to a man and especially in the children born to him, who are in a certain sense a part of their parents. Therefore, Job's prosperity is first described in terms of the fertility of his children when the text says, "There were born to him seven sons and three daughters." The number of the men is fittingly greater than the number of women because parents usually have more affection for sons than for daughters. This is both because what is more perfect is more desirable (men are compared to women as perfect to imperfect) and because those born males are usually of more help in managing business than those born females.

HISTORICAL INTERPRETATION.

His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household. We know that the greater the loss, the greater the grief with which it affects the mind; to shew then how great was his virtue, we are told that it was very much, that he lost with patience; for never without pain do we part with aught, saving that which we hold without fondness; therefore while the greatness of his substance is described, yet soon after he is reported as resigned to the loss of it; thus parting with it without regret, it is plain that he had kept it without regard. It is also to be noted that in the first instance the riches of his heart are described, and afterwards the wealth of the body; for an abundant store is wont to make the mind so much the more slack to the fear of God, as it obliges it to be occupied with a diversity of cares; for inasmuch as it is dissipated by a multitude of objects, it is prevented standing fast in that which is within. Which was pointed out by Truth Itself in setting forth the Parable of the sower; He also that received seed among the thorns, is he that heareth the word, and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. See how the blessed Job is both said to have great possessions, and a little after is related to be devoutly assiduous in the divine sacrifices.

Let us then consider how great was the holiness of that man who though thus busied disengaged himself for such assiduous attendance upon God. Nor had the power of that precept as yet shone out, which bids us leave all things; yet blessed Job already kept the intent of it in his heart, in that he surely had left his substance in intention, which he kept without taking delight in it.

So that this man was the greatest of all the men of the East. Who does not know that the men of the East are very wealthy, accordingly 'he was the greatest of all the men of the East;' as though it were expressly said that he was even richer than the rich.

ALLEGORICAL INTERPRETATION.

His substance also was three thousand sheep and three thousand camels. That believing hearers have been gathered from various manners of life, a truth which is first declared generally by the mention of the daughters, the same is afterwards brought before us in detail by the specification of the animals. For what does he set forth in the seven thousand sheep, but some men's perfect innocency, which comes from the pastures of the Law to the perfect estate of grace? what again is signified by the three thousand camels, but the crooked defectiveness of the Gentiles coming to the fulness of faith. Now in Holy Scripture, sometimes the Lord Himself is expressed by the title of a camel, and sometimes the Gentile people. For the Lord is signified by the name of a camel, as when it is said by that very Lord to the Jews that set themselves against Him, who strain at a gnat, and swallow a camel. For a gnat wounds while it whispers, but a camel of free will bends to receive its load. Thus the Jews strained at a gnat, in that they sought that a seditious robber should be let go, but they swallowed a camel, in that Him, Who had come down of His own accord to take upon Him the burthens of our mortal nature, they strove to overwhelm by their clamours. Again, the Gentile state is signified by the naming of a camel; and hence Rebecca on going to Isaac is brought on a camel's back, in that the Church, which hastens from the Gentile state to Christ, is found in the crooked and defective behaviour of the old life; and she, when she saw Isaac, descended, in that when the Gentile world knew the Lord, it abandoned its sins, and descending from the height of self-elation sought the lowly walks of humility; and she too in bashfulness covers herself with a veil, in that she is confounded in His presence for her past life. And hence it is said by the Apostle to these same Gentiles, What fruit had ye then in those things whereof ye are now ashamed? Whereas then by the sheep we understand the Hebrews coming to the faith from the pastures of the Law, nothing hinders but that we understand by the camels the Gentile people, crooked in their ways and laden with idolatrous ceremonials. For because they devised them gods of their own selves whom they should worship, there had grown up as it were out of themselves a load upon their back which they should carry.

Furthermore in that they are common animals, it is possible that by camels is represented the life of the Samaritans. For camels chew the cud, but do not divide the hoof. So likewise the Samaritans do as it were chew the cud, in that they receive in part the words of the Law, but do not divide the hoof as it were, forasmuch as they despise it in part. And they bear a grievous burthen upon the mind's pack, in that they weary themselves in whatsoever they do without any hope of eternity. For they are strangers to faith in the Resurrection, and what can be more grievous or more burthensome than to endure the tribulation of this passing state of existence, and yet never, for relief of mind, to look forward to the joy of our reward; but forasmuch as the Lord, when He appeared in the flesh, both filled the Hebrew people with the grace of perfection, and brought some of the Samaritans to the knowledge of the faith by shewing marvellous works, it might well be said of the shadow which was to express the reality, that he possessed both seven thousand sheep, and three thousand camels. It goes on; And five hundred yoke of oxen, and five hundred she asses.

We have said above that by the number fifty, which is completed by seven weeks and the addition of an unit, rest is signified, and by the number 'ten' the sum of perfection is set forth. Now forasmuch as the perfection of rest is promised to the faithful, by multiplying fifty ten times, we in this way arrive at five hundred. But in sacred Writ, the title of 'oxen' sometimes represents the dulness of the foolish sort, and sometimes the life of well doers. For because the stupidity of the fool is represented by the title of an ox, Solomon says rightly, he goeth after her straightway, as an ox goeth to the slaughter. Again, that the life of every labourer is set forth by the title of oxen, the Precepts of the Law are a testimony, which enjoined through Moses; Thou shalt not muzzle the ox when he treadeth out the corn. And this again is declared in plain words; the labourer is worthy of his hire. By the title of asses, too, we have represented sometimes the inertness of fools, sometimes the unrestrained indulgence of the wanton, sometimes the simplemindedness of the Gentiles; for the inertness of fools is imaged by the designation of asses, as where it is said through Moses, Thou shalt not plough with an ox and an ass together. As though he said, 'do not associate fools and wise men together in preaching, lest by means of him who has no power to accomplish the work, you hinder him who has abundant power.' The unrestrained indulgence of the wanton is likewise set forth by the appellation of asses, as the prophet testifies, where he says, whose flesh is as the flesh of asses. Again, by the title of asses is shewn the simplicity of the Gentiles. Hence when the Lord went up toward Jerusalem, He is related to have sat upon a young ass, for what is it for Him to come to Jerusalem sitting upon an ass, except taking possession of the simple hearts of the Gentiles to conduct them to the vision of peace, by ruling and ordering them? And this is shewn by one passage, and that a very easy one; in that both the workmen of Judaea are represented by oxen, and the Gentile peoples by an ass, when it is said by the Prophet, The ox knoweth his owner, and the ass his master's crib. For who appears as the ox, saving the Jewish people, whose neck was worn by the yoke of the Law? and who was the ass but the Gentile world, which was found like a brute animal of every deceiver, and was overlaid with whatever deceit he pleased, without resisting by any exercise of reason? Thus the ox knoweth his owner, and the ass his master's crib, in that both the Hebrews found out the God Whom they worshipped but as yet knew Him not, and the Gentile world received the food of the Law, which it had none of. That therefore which is spoken above in the designation of the sheep and of the camels, is here repeated below in the oxen and the asses.

Now even before the coming of the Redeemer Judaea possessed oxen, in that she sent out labourers to preach, to whom it is said by the voice of Truth, Woe unto you, Scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is made, ye make him twofold more the child of hell than yourselves. These were weighed down with the heavy yoke of the Law, because they were burthened with the ordinances of the external letter, to whom it is spoken by the voice of Truth, Come unto Me, all ye that labour and are heavy laden, and I will refresh you. Take My yoke upon you, and learn of Me, for I am meek and lowly in heart. That in the Gospel, therefore, rest is promised to those that labour well, is the same thing as that five hundred yoke of oxen are made mention of in this place; for whereunto does their way lead, who submit their necks to the dominion of our Redeemer, excepting to rest? And hence we are told of five hundred she asses, forasmuch as the Gentile folk that are called, so long as they desire to attain to rest, gladly bear all the burthens of the commandments; and hence, that this rest should be sought of the Gentiles, Jacob in addressing his sons did mean to signify by the voice of prophecy, saying, Issachar is a strong ass, crouching down between the boundaries: And he saw that rest was good, and the land that it was pleasant, and bowed the shoulder to bear. For to crouch down between the boundaries is to rest forestalling the end of the world, and to seek nought of those things, which are now going forward amongst men, but to long after the things that shall be at the last; and the strong ass sees the rest and the pleasant land, when the simple Gentile world lifts itself up to the strong effort of good works, and that because it is on its way to the land of life eternal; and it bows the shoulder to bear, in that having beheld the rest above, it submits itself in doing its work even to severe precepts, and whatever littleness of mind represents as hard to bear, the hope of the reward makes this appear to it light and easy. So because both Judaea and the Gentile world are gathered to eternal rest as a portion of the elect, he is rightly related to have possessed five hundred yoke of oxen, and five hundred she asses.

And a very great household. What means it that the number of the animals is first described, while the household is not mentioned till the end, but that the foolish things of the world are first gathered in to the knowledge of the faith, that afterwards the crafty things of the world may also be called? as Paul bears witness, who says; For ye see your calling, brethren, how that not many wise men after the flesh, not many noble, not many mighty are called; But God hath chosen the foolish things of the world to confound the wise. For the first beginnings of holy Church are reputed to have been without knowledge of letters, plainly for this reason, that in His preachers the Redeemer might manifest to all, that it was not their discourse, but their cause, which had influence with the numbers that believed unto life.

So that this man was the greatest of all the men of the East. That our Redeemer is styled The East is declared by the testimony of the Prophet, where he says, And lo! the Man whose name is The East. And thus all that live in this Orient by faith, are rightly called men of the East. Now because all men are only men, whereas 'The East' Himself is both God and Man, it is rightly said, He was the greatest of all the men of the East. As though it were said in plain words, He surpassed all those that are born to God in faith. Because it is not by adoption, as others are, but by the Divine Nature that He is exalted, Who though He appeared like to others in His human Nature, yet in His Divine Nature continued above all men without fellow.

MORAL INTERPRETATION.

His substance also was seven thousand sheep and three thousand camels. But because this store of antecedent virtues is followed by a manifold concern for good works, it is rightly added.

For, saving the historical truth, we are at liberty to follow in a spiritual way that which our ears receive in a carnal shape. Thus we possess seven thousand sheep, when we feed the innocent thoughts within our breast, in a perfect purity of heart, with the food of truth which we have sought after.

And we shall have three thousand camels likewise in our possession, if all that is high and crooked in us be subdued to the order of faith, and when of our own free will, and in our longing after humility, it is made to bow down itself under a knowledge of the Trinity. For we possess camels, whensoever we put down in humility all the high notions that we entertain. Surely we are in possession of camels, when we bend our thoughts to sympathy with a brother's weakness, that bearing our burthens by turns, we may by lowering ourselves thereto know how to compassionate the weakness of another man. By camels, too, which do not cleave the hoof, but chew the cud, may be understood the good stewardships of earthly things, which, in that they have something of the world, and something of God, must needs be represented by a common animal. For though earthly stewardship may be subservient to our eternal welfare, yet we cannot acquit ourselves of it without inward disquietude. Therefore because both at the present time the mind is disturbed thereby, and also a reward laid up for ever, like a common animal, it both has something of the Law, and something it has not. For it does not cleave the hoof, in that the soul does not wholly sever itself from all earthly doings, but yet it ruminates, in that by the right dispensation of temporal things, it gains a hope of heavenly blessings with an assured confidence. Thus earthly stewardships agree with the law in the head, disagree therewith in the foot; forasmuch as while the objects which they desire to obtain by living righteously are of heaven, the concerns with which they are busied by their performances are of this world. When then we submit these earthly stewardships to the knowledge of the Trinity, we have camels in possession, as it were, by faith.

And five hundred yoke of oxen, and five hundred she asses. There are yokes of oxen for us in our possession, when the virtues in harmony plough up the hardness of our mind. We also possess five hundred she asses, when we restrain wanton inclinations, and when whatever of a carnal nature seeks to rise up in us, we curb in the spiritual mastery of the heart. Or indeed to possess she asses is to govern the simple thoughts within us, which, while they have no power to run in a more refined intelligence, by how much more lowly they walk, bear with so much the more meekness their brother's burthens. For there are some who not understanding deep things constrain themselves the more humbly to the outward works of duty. Well then do we understand the simple thoughts by she asses, which are an animal slow indeed, yet devoted to carrying burthens, in that very often when made acquainted with our own ignorance, we bear the more lightly the burthens of others; and whereas we are not elevated as by any special height of wisdom, our mind bends itself in patience to submit to the dulness of another's soul. Now it is well done, whether it be the yokes of oxen or the she asses, that they are mentioned as five hundred, in that, whether in the case that through prudence we are wise, or in the case that we remain in humble ignorance, so long as we are in search of the rest of eternal peace, we are as it were kept within the number of the Jubilee.

And a very great household. We possess a very great household, when we restrain our host of thoughts under the mastery of the mind, that they may not by their very number get the better of the soul, nor in disordered array tread under the authority which belongs to our faculty of discernment. And the multitude of our thoughts is well marked out by the designation of a very great household. For we know that when the mistress is away the tongues of the handmaids wax clamorous, that they cease from silence, neglect the duties of their allotted task, and disarrange the whole ordered method of their life. But if the mistress suddenly appear, in a moment their noisy tongues are still, they renew the duties of their several tasks, and return to their own work as though they had never left it. Thus if reason for a moment leave the house of the mind, as if the mistress were absent, the den of our thoughts redoubles itself, like a bevy of talkative maids. But so soon as reason has returned to the mind, the confused tumult quiets itself at once, and the maids as it were betake themselves in silence to the task enjoined, whilst the thoughts forthwith submit themselves to their appropriate occasions for usefulness. We possess, then, a great household, when with righteous authority we rule our innumerable thoughts by a discerning use of reason; and assuredly when we do this wisely, we are aiming to unite ourselves to the Angels by that very exercise of discernment: and hence it is rightly subjoined; So that this man was the greatest of all the men of the east.

For we are then rendered great amongst all them of the east, when the cloud of carnal corruption being kept down by the rays of our discernment, we are, as far as the possibility of the thing admits, made the associates of those Spirits, which abide in the eastern light: and hence Paul says, Our conversation is in heaven. For he that follows after temporal things, which are subject to decay, seeks the west, but whoso fixes his desires upon things above, proves that he dwells in the east. He then is great not among them of the west but among them of the east, who aims to excel not amid wicked men's scenes of action, who seek low and fleeting things, but amongst the choirs of the citizens above.

You see the greatness of Job's external wealth; but his internal wealth was even greater. The visible riches were splendid, but the invisible riches were even more splendid because they last; visible riches grow old, lose their value and continually collapse into the most pitiful corruption and destruction.

The author calls Job a man of the East; he was superior to all in radiance and celebrity and could name distinguished and illustrious ancestors. How could Job not be incited to pride by the virtue that reigned in his soul, by the joy which his children gave him and by the fact he was the only one who simultaneously possessed wealth and virtue and the privilege to descend from illustrious fathers? But when these goods fall into the hands of the impious, heed what the prophet says: "Since pride has completely grasped them, they have clothed themselves in their injustice and impiety." But as for Job, he declares, "Why do the wicked live and grow old in their prosperity?" Now it was not like that at all for Job. It is not the nature of wealth that causes bad conduct but the mind of those who do not use wealth properly.

Next, Job's prosperity is shown as to the great number of his riches especially his animals. For near the beginning of the human race, the possession of land was not as valuable as the possession of animals because of the small number of men. This was especially true in the East where even up to the present there are few inhabitants in comparison with the extent of the region. Among the animals those are placed first which are especially useful for providing food and clothing for the human person, namely sheep, and so the text continues, "His property was seven thousand sheep." Next, those animals are placed which are most useful as beasts of burden, camels. So the text adds, "and three thousand camels." Third, those which serve for the cultivation of the fields are placed, and the text expresses this saying, "five hundred yoke of oxen." Fourth, those animals which men use for transportation are placed, and so the text says, "and five hundred she-asses," from which mules are bred, which the ancients used especially as mounts. All other species which serve the same purposes are classed under these four types of animals; for example, all those animals necessary for food and clothing classed under sheep and so on for the rest. Since men who have great wealth need a large number of servants to administer it, the text fittingly adds, "and a great number of servants." Consequently his prosperity is established in terms of his honor and reputation which was known far and wide and this is what the text means saying, "So this man was accounted great among all the peoples of the East," that is, he was honored and respected.

Here the text stresses the great purity of Job's children. Since [Job] did not perceive any sin in them, he sacrificed because of [the sons'] disposition. Job was aware that the human weakness and sluggishness that mark young persons often escalates. This is also why St. Paul said, "I am not aware of anything against myself." And the psalmist, "Forgive my hidden faults." Therefore we have to believe that the sons of Job did not die because of their own sins.

HISTORICAL INTERPRETATION.

And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them. Greater wealth usually becomes the cause of greater discord between brethren. O, inestimable praise of a father's training! the father is both declared rich, and the sons at peace together, and while the wealth to be divided among them was there, an undivided affection yet filled the hearts of all.

ALLEGORICAL INTERPRETATION.

And his sons went and feasted in their houses. The sons went to feast at their houses, when the Apostles as preachers, in the different regions of the world, served the banquet of virtue to hearers as it were to eaters. And hence it is said to those very sons concerning the hungering multitude, Give ye them to eat. And again; And I will not send them away fasting, lest they faint by the way; that is, let them by your preaching receive the word of consolation, that they may not by continuing to fast to the food of truth, sink under the labours of this life. Hence again it is said to the same sons, Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life. And how these feasts were set forth is added, whereas it is forthwith subjoined, Everyone in his day.

If without any doubt the darkness of ignorance is the night of the soul, the understanding is not improperly styled the day. And hence Paul says, One man esteemeth one day above another; another esteemeth every day alike. As, if he had said in plain words; 'One man understands some things so as that some are left out, and another acquaints himself with all things that are possible to be understood, in such sort as they may be seen. Thus each son sets forth a feast in his day, in that every holy preacher, according to the measure of the enlightening of his understanding, feeds the minds of his hearers with the entertainments of Truth. Paul made a feast in his own day, when he said, But she is happier if she so abide according to my judgment. He bade each to take account of his own day; when he said, Let every man be fully persuaded in his own mind.

And sent and called for their three sisters to eat and to drink with them. The sons call their sisters to the feast, in that the holy Apostles proclaim to hearers that are weak the joys of the refreshment above, and inasmuch as they see their souls to be starved of the food of truth, they feed them with the feast of God's Word. And it is well said, to eat and to drink with them. For holy Scripture is sometimes meat to us, and sometimes drink. It is meat in the harder parts, in that it is in a certain sense broken in pieces by being explained, and swallowed after chewing; and it is drink in the plainer parts, in that it is imbibed just as it is found. The Prophet discerned holy Scripture to be meat, which was to be broken in pieces in the explaining, when he said, The young children ask, and no man breaketh it unto them, i.e. the weak ones sought that the stronger declarations of holy Scripture might be crumbled for them by explanation, but he could no where be found who should have explained them. The Prophet saw that holy Writ was drink, when he said, Ho, everyone that thirsteth come ye to the waters. Had not the plain commandments been drink, Truth would never have cried out with His own lips; If any man thirst, let him come unto Me and drink. The Prophet saw that there was, as it were, a lack of meat and drink in Judaea, when he declared, And their honourable men are famished, and their multitude dried up with thirst. For it belongs to the few to attain a knowledge of the mighty and hidden meanings, but to the multitude it is given to understand the plain sense of the history. And therefore he declares that the honourable men of Judaea had perished not by thirst, but hunger, in that those who seemed to stand first, by giving themselves wholly to the outward sense, had not wherewithal to feed themselves from the inward parts by sifting their meaning, but forasmuch as when loftier minds fall away from the inward sense, the understanding of the little ones even in the outward meaning is dried up; it is rightly added in this place, And the multitude dried up with thirst. As if he said in plainer words, 'whereas the common sort give over taking pains in their own lives, they now no longer seek even the streams of history.' And they bear witness that they understood both the deep and the plain things contained in divine Writ, who in complaining to the Judge that rejects them, say, We have eaten and drunk in Thy presence; and this they subjoin in plain terms by explaining it; And thou hast taught in our streets. Therefore because the sacred oracles are broken in the more obscure parts, by the explanation thereof, but in the plainer parts are drunk in just as they are found, it may be truly said, And they sent and called for their three sisters, to eat and to drink with them. As though it were said in plain terms, they drew every weak one to themselves by the mildness of their persuasions, that both by setting forward great truths contemplatively, they might feed their minds, and by delivering little things historically, they might give them nourishment.

MORAL INTERPRETATION.

And his sons went and feasted in their houses, every one his day. 'The sons feast in their houses,' when the several virtues feed the mind after their proper sort; and it is well said, Everyone his day, for each son's day is the shining of each virtue. Briefly to unfold then these same gifts of sevenfold grace, wisdom has one day, understanding another day, counsel another, fortitude another, knowledge another, piety another, fear another, for it is not the same thing to be wise that it is to understand; for many indeed are wise in the things of eternity, but cannot in any sort understand them. Wisdom therefore gives a feast in its day in that it refreshes the mind with the hope and assurance of eternal things. Understanding spreads a feast in its day, forasmuch as, in that it penetrates the truths heard, refreshing the heart, it lights up its darkness. Counsel gives a feast in its day, in that while it stays us from acting precipitately, it makes the mind to be full of reason. Fortitude gives a feast in its day, in that whereas it has no fear of adversity, it sets the viands of confidence before the alarmed soul. Knowledge prepares a feast in her day, in that in the mind's belly, she overcomes the emptiness of ignorance. Piety sets forth a feast in its day, in that it satisfies the bowels of the heart with deeds of mercy. Fear makes a feast in its day, in that whereas it keeps down the mind, that it may not pride itself in the present things, it strengthens it with the meat of hope for the future.

But I see that this point requires searching into in this feasting of the sons, viz. that by turns they feed one another. For each particular virtue is to the last degree destitute, unless one virtue lends its support to another. For wisdom is less worth if it lacks understanding, and understanding is wholly useless if it be not based upon wisdom, in that whilst it penetrates the higher mysteries without the counterpoise of wisdom, its own lightness is only lifting it up to meet with the heavier fall. Counsel is worthless, when the strength of fortitude is lacking thereto, since what it finds out by turning the thing over, from want of strength it never carries on so far as to the perfecting in deed; and fortitude is very much broken down, if it be not supported by counsel, since the greater the power which it perceives itself to have, so much the more miserably does this virtue rush headlong into ruin, without the governance of reason. Knowledge is nought if it hath not its use for piety; for whereas it neglects to put in practice the good that it knows, it binds itself the more closely to the Judgment: and piety is very useless, if it lacks the discernment of knowledge, in that while there is no knowledge to enlighten it, it knows not the way to shew mercy. And assuredly unless it has these virtues with it, fear itself rises up to the doing of no good action, forasmuch as while it is agitated about every thing, its own alarms renders it inactive and void of all good works. Since then by reciprocal ministrations virtue is refreshed by virtue, it is truly said that the sons feast with one another by turns; and as one aids to relieve another, it is as if the numerous offspring to be fed were to prepare a banquet each his day.

And sent and called for their three sisters to eat and to drink with them. When our virtues invite faith, hope, and charity into every thing they do, they do, as sons employed in labour, call their three sisters to a feast; that faith, hope, and charity may rejoice in the good work, which each virtue provides; and they as it were gain strength from that meat, whilst they are rendered more confident by good works, and whereas after meat they long to imbibe the dew of contemplation, they are as it were from the cup inebriated.

"Job would sanctify them," that is, Job purified them through the waters of cleansing and through the sacrifices that he offered for them. And since the righteous man had full confidence in the fact that his children were free from manifest sins, thanks to the education and instruction which he had given them, he offered sacrifices for their secret sins and thoughts by saying, "It may be that my children have sinned and cursed God in their hearts."

Mutual understanding, the greatest good, was profound within Job's family. They were accustomed to have meals together, to hold a common banquet—a custom, to be sure, that significantly contributes to establishing a profitable mutual understanding. Do you perceive, dear brothers, the joy of the banquet mixed with security? Do you observe this brotherly table? Do you see that harmoniously united group? Profound affection is the source of all this.

To praise Job even more the discipline of his house is described next, which was free from those vices which wealth usually produces. For very often great wealth in fact produces discord and so Genesis says that Abraham and Lot could not live together to avoid the quarrelling which arises from an abundance of possessions (cf. Gen.13). Also, men who have a lot of possessions, while they love what they possess in an inordinate way, frequently use them more sparingly. As Ecclesiastes says, "There is another evil which I see under the sun, and which happens frequently among men: a man to whom God gave wealth, possessions and honor so that his soul lacks nothing he desires. Yet God does not give him power to consume it." (6:1-2) The house of blessed Job was free from these evils, for concord, laughter and just frugality were there, which the text expresses saying, "His sons used to go and hold banquets in each other's houses, each one on his appointed day." This charity and concord existed not only among the brothers, but extended even to the sisters who often are despised by their brothers because of the pride which wealth generally produces, so the text adds, "And they would send and invite their sisters to eat and drink with them." At the same time, the text also shows in this the confidence which Job had about the chastity of his daughters, for otherwise they would not have been allowed to go about in public, but would have been kept at home as Sirach wisely says, "Do not forget to keep a firm watch on your daughter lest she herself when she found the opportunity." (26:13)

HISTORICAL INTERPRETATION.

And it was so, when the days of their feasting were gone about, that Job sent, and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all.

When it is said, sent and sanctified them, it is openly shewn what strictness he practised with those when present, for whom when absent he was not wanting in concern. But this circumstance demands our discreet consideration, that, when the days of feasting were past, he has recourse to the purification of a holocaust for each day severally; for the holy man knew that there can scarcely be feasting without offence; he knew that the revelry of feasts must be cleansed away by much purification of sacrifices, and whatever stains the sons had contracted in their own persons at their feasts, the father wiped out by the offering of a sacrifice; for there are certain evils which it is either scarcely possible, or it may be said wholly impossible, to banish from feasting. Thus almost always voluptuousness is the accompaniment of entertainments; for when the body is relaxed in the delight of refreshment, the heart yields itself to the admission of an empty joy. Whence it is written, The people sat down to eat and drink, and rose up to play.

Almost always talkativeness is an attendant upon feasts, and when the belly is replenished, the tongue is unloosed; whence the rich man in hell is well described as thirsting for water, in these words, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame. He is first said to have fared sumptuously every day, and then it is recorded that he craved a drop of water upon his tongue; for as we have said, because at feasts talking is wont to give itself full vent, the fault is indicated by the punishment, in that he, whom the Truth had said fared sumptuously every day, was described as most on fire in his tongue. They that attune the harmony of stringed instruments arrange it with such exceeding skill, that frequently, when one chord is touched, a very different one, placed with many lying between, is made to vibrate, and when this last is sounded, the former, which is attempered to the same tune, rings without the others being struck. According to which Holy Scripture very often so deals with the several virtues, and vices too, that while by express mention it conveys one thing, it does by its silence bring before us another, for nothing is recorded against the rich man relating to talkativeness, but while the punishment is described as in the tongue, we are shewn, which among others was his greatest offence in his feasting.

But whereas the seven brethren are described as making feasts, each one in his day, and whereas, when the days of feasting were over, Job is related to have offered seven sacrifices; the account plainly indicates that, in offering a sacrifice on the eighth day, the blessed Job was celebrating the mystery of the Resurrection. For the day, which is now named 'The Lord's day,' is the third from the death of our Redeemer, but in the order of creation it is the eighth, which is also the first in the work of creation, but because, on coming round again, it follows the seventh, it is properly reckoned the eighth; whereas then it is said that he offered sacrifices on the eighth day, it is shewn that he was full of the Spirit of sevenfold grace, and served the Lord for the hope of resurrection. Hence that Psalm is entitled 'for the Octave,' wherein joy for the resurrection is proclaimed, but, that the sons of blessed Job had been forearmed by the discipline of such perfect training, that they neither offended by word nor deed at their feasts, is plainly shewn, in that it is subjoined,

For Job said, It may be that my sons have sinned, and cursed God in their hearts. For he had taught them to be perfect in deed and in word, about whose thought alone the father entertained fears. Now that we should not judge rashly of other men's hearts, we perceive in the words of this Saint, who does not say, 'that they have cursed God in their hearts,' but it may be that they have cursed God in their hearts. Whence it is well said by Paul, Therefore judge nothing before the time, until the Lord come, Who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; for whoever deviates from the right line in thought, sins in darkness; we then should be the more backward boldly to condemn the hearts of others, in proportion as we know that we cannot by our own sight throw light into the darkness of another man's thought. But here we should consider with discrimination, with what severity that father was likely to correct the deeds of his children, who set himself with so much solicitude to purify their hearts. What do those rulers of the Faithful say to this, who know nothing even of the very overt acts of their disciples? What are they thinking of in excuse for themselves, who mind not in those committed to them even the wounds of evil actions? But that his perseverance too in this holy work may be demonstrated, it is well added,

Thus did Job all the days; for it is written, But he that shall endure unto the end, the same shall be saved. In the sacrifice then, the holiness of his conduct is shewn, and in the entire number of the days of the sacrifice, perseverance in that holy conduct. These particulars we have gone through cursorily in following out the history.

ALLEGORICAL INTERPRETATION.

And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all.

'The days of feasting are gone,' when the ministrations of preaching are brought to an end; and when the feasts were ended, Job offered an holocaust for his sons, in that our Redeemer besought the Father in behalf of the Apostles, when they returned from preaching. Now it is rightly said, that he 'sent and sanctified,' in that when He bestowed the Holy Spirit Which proceeds from Himself, upon the hearts of His disciples, He cleansed them from whatsoever might be in them of offence, and it is rightly delivered that he rose up early to offer sacrifices; forasmuch as through this His offering up the prayer of His Intercessions in our behalf, he dispelled the night of error, and illumined the darkness of man's mind; that the soul might not be polluted in secret by any defilements of sin contracted from the very grace of preaching; that it might never attribute to itself aught that it does; that it might not, by attributing them to itself, lose all the things it had done. Hence it is well added, For Job said, It may be that my sons have sinned, and blessed God in their hearts.

For this blessing God, which means cursing, is the taking glory to one's self from a gift of His hand. Hence the Lord did well to wash the feet of the holy Apostles after their preaching, doubtless with this view, that He might shew plainly, both that very frequently in doing good the dust of sin is contracted, and that the steps of the speakers are often defiled by the same means whereby the hearts of their hearers are purified. For it often happens that some in giving words of exhortation, however poorly, are inwardly lifted up, because they are the channel, by which the grace of purification comes down; and while by the word they wash away the deeds of other men, they as it were contract the dust of an ill thought from a good course. What then was it to wash the disciples' feet after their preaching, but after the gloriousness of preaching to wipe off the dust of our thoughts, and to cleanse the heart's goings from inward pride? Nor does it hinder the universal knowledge which our Mediator has, that it is said, It may be; for knowing all things, but in His mode of speech taking upon Him our ignorance, and, in taking the same, giving us a lesson, He sometimes speaks as it were with our doubts; as where He says, Nevertheless, when the Son of Man cometh shall He find faith on the earth? When the feasting then was over, Job offered a sacrifice for his sons, saying, It may be that my sons have sinned, and cursed God in their heart; in that our Saviour, after He had cleansed His preachers from the evils that beset them even in the midst of the good things which they had done, kept them from temptations.

Thus did Job continually. Job does not cease 'to offer sacrifice continually,' in that our Redeemer offers a holocaust for us without ceasing, Who without intermission exhibits to the Father His Incarnation in our behalf. For His very Incarnation is itself the offering for our purification, and while He shews Himself as Man, He is the Intercession that washes out man's misdeeds, and in the mystery of His Humanity He offers a perpetual Sacrifice, even because those things too are eternal which He purifies.

MORAL INTERPRETATION.

But what is there that we do, in this life, without some stain of defilement, howsoever slight? For sometimes by the very good things we do we draw near to the worse part, since while they beget much in the mind, they at the same time engender a certain security, and when the mind enjoys security, it unlooses itself in sloth; and sometimes they defile us with some self-elation, and set us so much the lower with God, as they make us bigger in our own eyes. Hence it is well added,

And it was so, when the days of their feasting were gone about, that Job sent and sanctified them. For, when the round of the days of feasting is gone about, to send to his sons and to sanctify them, is after the perception of the virtues to direct the inward intention, and to purify all that we do with the exact sifting of a reexamination, lest things be counted good which are evil, or at least such as are truly good be thought enough when they are imperfect. For thus it very often happens that the mind is taken in, so that it is deceived either in the quality of what is evil or the quantity of what is good. But these senses of the virtues are much better ascertained by prayers than by examinings. For the things which we endeavour to search out more completely in ourselves, we oftener obtain a true insight into by praying than by investigating. For when the mind is lifted up on high by the kind of machine of compunction, all that may have been presented to it concerning itself, it surveys the more surely by passing judgment upon it beneath its feet. Hence it is well subjoined, And rose up early in the morning and offered burnt offerings, according to the number of them all.

For we rise up early in the morning, when being penetrated with the light of compunction we leave the night of our human state, and open the eyes of the mind to the beams of the true light, and we offer a burnt offering for each son, when we offer up the sacrifice of prayer for each virtue, lest wisdom may uplift; or understanding, while it runs nimbly, deviate from the right path; or counsel, while it multiplies itself, grow into confusion; that fortitude, while it gives confidence, may not lead to precipitation, lest knowledge, while it knows and yet has no love, may swell the mind; lest piety, while it bends itself out of the right line, may become distorted; and lest fear, while it is unduly alarmed, may plunge one into the pit of despair. When then we pour out our prayers to the Lord in behalf of each several virtue, that it be free from alloy, what else do we but according to the number of our sons offer a burnt offering for each? for an holocaust is rendered 'the whole burnt.' Therefore to pay a 'holocaust' is to light up the whole soul with the fire of compunction, that the heart may burn on the altar of love, and consume the defilements of our thoughts, like the sins of our own offspring.

But none know how to do this saving those, who, before their thoughts proceed to deeds, restrain with anxious circumspection the inward motions of their hearts. None know how to do this saving they who have learnt to fortify their soul with a manly guard. Hence Ishbosheth is rightly said to have perished by a sudden death, whom holy Scripture at the same time testifies to have had not a man for his doorkeeper but a woman, in these words; And the sons of Rimmon the Beerothite, Rechab and Baanah, went and came about the heat of the day to the house of Ishbosheth, who lay on a bed at noon; and they came thither into the midst of the house:, and the portress of the house was fallen asleep, winnowing wheat. And they came privily into the house fetching ears of wheat, and they smote him in the groin. The portress winnows the wheat, when the wardkeeping of the mind distinguishes and separates the virtues from the vices; but if she falls asleep, she lets in conspirators to her master's destruction, in that when the cautiousness of discernment is at an end, a way is set open for evil spirits to slay the soul. They enter in and carry off the ears, in that they at once bear off the germs of good thoughts; and they smite in the groin, in that they cut off the virtue of the soul by the delights of the flesh. For to smite in the groin is to pierce the life of the mind with the delights of the flesh. But this Ishbosheth would never have perished by such a death, if he had not set a woman at the entrance to his house, i.e. set an easy guard at the way of access to the mind. For a strong and manly activity should be set over the doors of the heart, such as is never surprised by sleep of neglect, and never deceived by the errors of ignorance; and hence he is rightly named Ishbosheth, who is exposed by a female guard to the swords of his enemies, for Ishbosheth is rendered 'a man of confusion.' And he is 'a man of confusion,' who is not provided with a strong guard over his mind, in that while he reckons himself to be practising virtues, vices stealing in kill him unawares. The entrance to the mind then must be fortified with the whole sum of virtue, lest at any time enemies with insidious intent penetrate into it by the opening of heedless thought. Hence Solomon says, Keep thy heart with all diligence, for out of it are the issues of life. It is meet then that we form a most careful estimate of the virtues that we practise, beginning with the original intent, lest the acts which they put forth, even though they be right, may proceed from a bad origin: and hence it is rightly subjoined in this place; For Job said, It may be that my sons have sinned, and cursed God in their hearts.

Our sons curse God in their hearts, when our righteous deeds proceed from unrighteous thoughts; when they put forth good things in public, but in secret devise mischief. Thus they curse God, when our minds reckon that they get from themselves that which they are. They curse God when they can understand that it is from Him that they have received their powers, and yet seek their own praise for His gifts. But be it known that our old enemy proceeds against our good actions in three ways, with this view, namely, that the thing which is done aright before the eyes of men, may be spoiled in the sight of the Judge within. For sometimes in a good work he pollutes the intention, that all that follows in the doing may come forth impure and unclean, because it is hereby made to rise troubled from its source. But sometimes he has no power to spoil the intention of a good deed, but he presents himself in the action itself as it were in the pathway; that whereas the person goes forth the more secure in the purpose of his heart, evil being secretly there laid, he may as it were be slain from ambush. And sometimes he neither corrupts the intention, nor overthrows it in the way, but he ensnares the good deed at the end of the action; and in proportion as he feigns himself to have gone further off, whether from the house of the heart or from the path of the deed, with the greater craftiness he watches to catch the end of the good action; and the more he has put a man off his guard by seeming to retire, so much the more incurably does he at times pierce him with an unexpected wound.

For he defiles the intention in a good work, in that when he sees men's hearts ready to be deceived, he presents to their ambition the breath of passing applause, that wherein they do aright, they may swerve by crookedness in the intention to make the lowest things their aim; and hence under the image of Judaea, it is well said by the Prophet of every soul that is caught in the snare of mal-intention, Her adversaries are the chief. As though it were said in plain words, 'when a good work is taken in hand with no good intent, the spirits that are against us have dominion over her from the commencement of the conception, and the more completely possess themselves of her, even that they hold her under their power by the very beginning.'

But when they are unable to corrupt the intention, they conceal snares which they set in the way, that the heart, lifting itself up in that which is done well, may be impelled from one side to do evil; so that what at the outset it had set before itself in one way, it may go through in act far otherwise than it had begun. For often whilst human praise falls to the lot of a good deed, it alters the mind of the doer, and though not sought after, yet when offered it pleases; and whereas the mind of the well-doer is melted by the delight thereof, it is set loose from all vigorousness of the inward intention. Often when our sense of justice has begun to act aright, anger joins it from the side; and whereas it troubles the mind out of measure, by the quickness of our sense of uprightness, it wounds all the healthiness of our inward tranquillity. It often happens that sadness, attaching itself from the side, as it were, becomes the attendant of seriousness of mind, and that every deed which the mind commences with a good intention, this quality overcasts with a veil of sadness, and we are sometimes the slower in driving it away even in that it waits as it were in solemn attendance on the depressed mind. Often immoderate joy attaches itself to a good deed, and while it calls upon the mind for more mirth than is meet, it discards all the weight of gravity from our good action. For because the Psalmist had seen that even those that set out well are met by snares on the way, being filled with the prophetic spirit, he rightly delivered it; In this way that I walked they hid a snare for me. Which Jeremiah well and subtilly insinuates, who, while busied with telling of outward events, points out what things were done inwardly in ourselves, There came certain from Shechem, from Shiloh, and from Samaria, even fourscore men, having their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring them to the house of the Lord. And Ishmael the son of Nethaniah went forth from Mizpah to meet them, weeping all along as he went; and it came to pass, as he met them, he said unto them, Come unto Gedaliah the son of Ahikam. And it was so, when they came into the midst of the city, that Ishmael the son of Nethaniah slew them. For those shave their beard, who remove from them confidence in their own powers. They rend their clothes, that spare not themselves in tearing in pieces outward appearance. They come to offer up in the house of the Lord frankincense and gifts, who engage to set forth prayer in union with works in sacrifice to God. But if in the very path of holy devotion they skill not to keep a wary eye on every side, Ishmael the son of Nethaniah goes forth to meet them; in that assuredly every evil spirit, after the example of its chief, even Satan, begotten in the erring principle of pride, presents itself as a snare to deceive, And it is likewise well said concerning him; weeping all along as he went; forasmuch as in order that he may cut off devout souls by smiting them, he hides himself as it were under the guise of virtue, and whereas he feigns to agree with those that really mourn, being thus with greater security admitted to the interior of the heart, he destroys whatsoever of virtue is there hidden within. And most often he engages to guide to higher things; and hence he is related to have said, Come unto Gedaliah the son of Ahikam; and while he promises greater things he robs us even of the very little that we have; and hence it is rightly said, And it was so, when they came into the midst of the city, that Ishmael the son of Nethaniah slew them. So then he slays in the midst of the city the men that are come to offer gifts to God, in that those souls which are devoted to works of God, unless they watch over themselves with great circumspection, lose their life on the very way, through the enemy intercepting them unawares, as they go bearing the sacrifice of devotion; and from the hands of this enemy there is no escape, unless they speedily hasten back to repentance. Hence it is fitly added there, But ten men were found among them, that said unto Ishmael, Slay us not for we have treasures in the field, of wheat, of barley, and of oil, and of honey. So he slew them not. For the treasure in the field is hope in repentance, which, in that it is not discernible, is kept buried closely in the earth of the heart. They then that had treasures in the field were saved, in that they who after the fault of their unwariness return to the lamentation of repentance, do not likewise perish when taken captive.

But when our old adversary neither deals a blow at the outset of the intention, nor intercepts us in the path of the execution, he sets the more mischievous snares at the end, which he so much the more wickedly besets, as he sees that it is all that is left to him to make a prey of. Now the Prophet had seen these snares set at the end of his course, when he said, They will mark my heel. For because the end of the body is in the heel, what is signified thereby but the end of an action? Whether then it be evil spirits, or all wicked men that follow in the steps of their pride, they 'mark the heel' when they aim at spoiling the end of a good action; and hence it is said to that serpent, it shall mark thy head, and thou shalt mark his heel. For to mark the serpent's head is to keep an eye upon the beginnings of his suggestions, and with the hand of needful consideration wholly to eradicate them from the avenues of the heart; yet when he is caught at the commencement, he busies himself to smite the heel, in that though he does not strike the intention with his suggestion at the first, he strives to ensnare at the end. Now if the heart be once corrupted in the intention, the middle and the end of the action that follows is held in secure possession by the cunning adversary, since he sees that that whole tree bears fruit to himself, which he has poisoned at the root with his baleful tooth. Therefore because we have to watch with the greatest care, that the mind even in the service of good works be not polluted by a wicked intention, it is rightly said, It may be that my sons have sinned, and cursed God in their hearts. As if it were said in plain words, that is no good work which is performed outwardly, unless the sacrifice of innocency be inwardly offered for it upon the altar of the heart in the presence of God. The stream of our work then is to be looked through, all we can, if it flows out pure from the well-spring of thought. With all care must the eye of the heart be guarded from the dust of wickedness, lest that which in action it shews upright to man, be within set awry by the fault of a crooked intention.

We must take heed, then, that our good works be not too few, take heed too that they be not unexamined, lest by doing too few works we be found barren, or by leaving them unexamined we be found foolish; for each several virtue is not really such, if it be not blended with other virtues; and hence it is well said to Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum, of good scent, with pure frankincense; of each shall there be a like weight. And thou shalt make it a perfume, a confection after the art of the apothecary, well tempered together, and pure. For we make a perfume compounded of spices, when we yield a smell upon the altar of good works with the multitude of our virtues; and this is 'tempered together and pure,' in that the more we join virtue to virtue, the purer is the incense of good works we set forth. Hence it is well added, And thou shalt beat them all very small, and put of it before the Tabernacle of the Testimony. We 'beat all the spices very small,' when we pound our good deeds as it were in the mortar of the heart, by an inward sifting, and go over them minutely, to see if they be really and truly good: and thus to reduce the spices to a powder, is to rub fine our virtues by consideration, and to call them back to the utmost exactitude of a secret reviewal; and observe that it is said of that powder, and thou shalt put of it before the Tabernacle of the Testimony: for this reason, in that our good works are then truly pleasing in the sight of our Judge, when the mind bruises them small by a more particular reexamination, and as it were makes a powder of the spices, that the good that is done be not coarse and hard, lest if the close hand of reexamination do not bruise it fine, it scatter not from itself the more refined odour. For it is hence that the virtue of the Spouse is commended by the voice of the Bridegroom, where it is said, Who is this, that cometh out of the wilderness like a rod of smoke of the perfume of myrrh and frankincense, with all powders of the merchant? For holy Church rises up like a rod of smoke from spices, in that by the virtues of her life she duly advances to the uprightness of inward incense, nor lets herself run out into dissipated thought, but restrains herself in the recesses of the heart in the rod of severity: and while she never ceases to reconsider and go over anew the things that she does, she has in the deed myrrh and frankincense, but in the thought she has powder. Hence it is that it is said again to Moses of those who offer a victim, And he shall flay the burnt offering, and cut it into his pieces. For we strip the skin of the victim, when we remove from the eyes of the mind the overcast of virtue; and we 'cut it in his pieces,' when we minutely dissect its interior, and contemplate it piecemeal. We must therefore be careful, that when we overcome our evil habits, we are not overthrown by our good ones running riot, lest they chance to run out loosely, lest being unheeded they be taken captive, lest from error they forsake the path, lest broken down by weariness they lose the meed of past labours. For the mind ought in all things to keep a wary eye about it, aye and in this very forethought of circumspection to be persevering; and hence it is rightly added, Thus did Job all the days.

For vain is the good that we do, if it be given over before the end of life, in that it is vain too for him to run fast, who fails before he reaches the goal. For it is hence that it is said of the reprobate, Woe unto you that have lost patience. Hence Truth says to His elect, Ye are they that have continued with Me in My temptations. Hence Joseph, who is described to have remained righteous among his brethren until the very end, is the only one related to have had 'a coat reaching to the ancles.' For what is a coat that reaches to the ancles but action finished? For it is as if the extended coat covered the ancle of the body, when well doing covers us in God's sight even to the end of life. Hence it is that it is enjoined by Moses to offer upon the altar the tail of the sacrifice, namely, that every good action that we begin we may also complete with perseverance to the end. Therefore what is begun well is to be done every day, that whereas evil is driven away by our opposition, the very victory that goodness gains may be held fast in the hand of constancy.

These things then we have delivered under a threefold sense, that by setting a variety of viands before the delicate sense of the soul, we may offer it something to choose by preference. But this we most earnestly entreat, that he that lifts up his mind to the spiritual signification, do not desist from his reverence for the history.

Just as frugality and concord flourished in Job's house, so a holy solicitude for the purity which riches frequently destroy or diminish flourished in Job himself. As Deuteronomy says, "But he waxed fat, and kicked," and further on, "and he forsook the God who made him, etc." (32:18) He was so solicitous for his purity that he removed himself completely from those things which could defile it. This is shown in the text already quoted that, "He feared God and turned away from evil." (1:1) But he was also solicitous for the purity of his sons, even though he permitted them to have banquets as an indulgence to their age. For some things can be tolerated in young people which would be reprehensible in mature people. Because at banquets men with difficulty either can never avoid unseemly humor and inordinate speech, or they offend in their immoderate use of food, he showed a remedy of purification to his sons whom he did not keep away from these banquets and so the text says, "And when the days of the feast had run their course, Job would send for them and purified them." Days of banqueting is said to run their course because since there were seven sons and each one held a banquet on his own appointed day, the feasts would use up each of the seven days of the week in turn. Afterwards like in a circle or in cycles the day returned to the beginning in the banquets just as in the days of the week. One should note, however, that although Job indulged his sons in allowing them to have feasts, yet he did not participate himself in their banquets because he preserved his maturity. So the text says, "He would send for them," but not that he would go himself. The manner of this purification by which he sanctified them through an intermediary can be understood in two ways: he either had them instructed with beneficial warning so that if they had done anything wrong at the banquets, they would correct it, or else that they should perform some rite of expiation in which they could satisfy for these kinds of faults as there were sacrifices and the oblation of first fruits and tithes even before the Law was given.

Now, at banquets, men not only incur impurity sometimes in the ways already mentioned, but also immerse themselves in more serious sins even to holding God in contempt; when, because of moral depravity their reason is dulled and they are separated from reverence for God, as Exodus says, "The people sat down to eat and drink and rose up to play," (32:6) that is, to fornicate and to sacrifice to idols. So Job not only assisted his sons by sanctifying them against their light faults, but he was also eager to add a remedy by which they might be pleasing to God even against their graver sins. "And rising at dawn he offered holocausts for each one." In these words, the text shows the perfection of his devotion both as to time, because he rose at dawn as Psalm 5 says, "In the morning, I will stand before you, etc." (v.5) and so on; and as to the manner of offering because he offered holocausts which were completely burned to the honor of God. No part of this offering remained for the use of the offerer or of the one for whom it was offered as was the case in peace offerings or sin offerings, for the burnt offering is like "something completely consumed." As to the number of the burnt offerings, because he offered holocausts for each one of his sons, for each sin must be expiated by suitable satisfactions.

Now, the text adds the reason for the offering of the holocausts saying, "For he (Job) said," in his heart not certain but doubtful about the sins of his sons, "It may be that my sons have sinned", in word or deed, "and blessed (benedixerint) God in their hearts." This can be understood in two ways. In the first way, the text may be understood as a unified whole. For although to bless God is good, yet to bless God about the fact that a man has sinned means that one's will agrees with the sin. He is blameworthy for this, as we read in Zechariah against some men, "Feed the flocks doomed to slaughter, which they killed who took possession, they did not grieve and sold them saying: Blessed be the Lord, we have become rich." (11:4-5) In another way, it may be understood divided. In this way "they blessed" (benedixerint) means "they cursed" (maledixerint). For the crime of blasphemy is so horrible that pious lips dread to call it by its own proper name, and so they call it by its opposite. Holocausts are fittingly offered for the sin of blasphemy, because sins committed against God must be expiated by a mark of divine respect.

Now when divine worship is rare, men usually celebrate it more devoutly; but when it is frequent, it annoys them. This is the sin of acedia, namely when someone is saddened about spiritual work. Job was not indeed subject to this sin, for the text adds, "Job did this every day," maintaining an almost steadfast devotion in divine worship.

HISTORICAL INTERPRETATION

It is interesting to observe the method followed by Holy Writ in delineating, at the commencement of its relations, the qualities and the issues of the particular cases. For one while by the position of the place, now by the posture of the body, now by the temperature of the air, and now by the character of the time, it marks out what it has coming after concerning the action which is to follow; as by the position of the place Divine Scripture sets forth the merits of the circumstances that follow, and the results of the case, as where it relates of Israel that they could not hear the words of God in the mount, but received the commandments on the plain; doubtless betokening the subsequent weakness of the people who could not mount up to the top, but enfeebled themselves by living carelessly in the lowest things. By the posture of the body it tells of future events, as where in the Acts of the Apostles, Stephen discloses that he saw Jesus, Who sitteth at the right hand of the Power of God, in a standing posture; for standing is the posture of one in the act of rendering aid, and rightly is He discerned standing, Who gives succour in the press of the conflict. By the temperature of the air, the subsequent event is shewn, as when the Evangelist was telling that none out of Judaea were at that time to prove believers in our Lord's preaching, he prefaced it by saying, and it was winter, for it is written, Because iniquity shall abound, the love of many shall wax cold. Therefore he took care to particularize the winter season, to indicate that the frost of wickedness was in the hearers' hearts. Hence it is that it is beforehand remarked of Peter, when on the point of denying our Lord, that it was cold, and Peter stood with them, and warmed himself. For he was now inwardly unenlivened by the warmth of Divine love, but to the love of this present life he was warming up, as though his weakness were set boiling by the persecutors' coals. By the character of the time moreover the issue of the transaction is set forth, as it is related of Judas, who was never to be restored to pardon, that he went out at night to the treachery of his betrayal, where upon his going out, the Evangelist says, And it was night. Hence too it is declared to the wicked rich man, This night shall thy soul be required of thee; for that soul which is conveyed to darkness, is not recorded as required in the day time, but in the night. Hence it is that Solomon who received the gift of wisdom, but was not to persevere, is said to have received her in dreams and in the night. Hence it is that the Angels visit Abraham at midday, but when proposing to punish Sodom, they are recorded to have come thither at eventide, Therefore, because the trial of blessed Job is carried on to victory, it is related to have begun by day, it being said, Now there was a day, when the sons of God came to present themselves before the Lord, and Satan came also among them.

Now who are called the sons of God, saving the elect Angels? and as we know of them that they wait on the eyes of His Majesty, it is a worthy subject of inquiry, whence they come to present themselves before God. For it is of these that it is said by the voice of Truth, Their angels do always behold the face of My Father, Which is in heaven? Of these the Prophet saith, thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him. If then they ever behold and ever stand nigh, we must carefully and attentively consider whence they are come, who never go from Him; but since Paul says of them, Are they not all ministering spirits, sent forth to minister to them that shall be heirs of salvation? in this, that we learn that they are sent, we discover whence they are come. But see, we add question to question, and as it were while we strive to unloose the loop, we are only fastening a knot. For how can they either always be in presence, or always behold the face of the Father, of they are sent upon external ministration for our salvation? Which will however be the sooner believed, if we think of how great subtlety is the angelical nature. For they never so go forth apart from the vision of God, as to be deprived of the joys of interior contemplation; for if when they went forth they lost the vision of the Creator, they could neither have raised up the fallen, nor announced the truth to those in ignorance; and that fount of light, which by departing they were themselves deprived of, they could in no wise proffer to the blind. Herein then is the nature of Angels distinguished from the present condition of our own nature, that we are both circumscribed by space, and straitened by the blindness of ignorance; but the spirits of Angels are indeed bounded by space, yet their knowledge extends far above us beyond comparison; for they expand by external and internal knowing, since they contemplate the very source of knowledge itself. For of those things which are capable of being known, what is there that they know not, who know Him, to Whom all things are known? So that their knowledge when compared with ours is vastly extended, yet in comparison with the Divine knowledge it is little. In like manner as their very spirits in comparison indeed with our bodies are spirits, but being compared with the Supreme and Incomprehensible Spirit, they are Body. Therefore they are both sent from Him, and stand by Him too, since both in that they are circumscribed, they go forth, and in this, that they are also entirely present, they never go away. Thus they at the same time always behold the Father's face, and yet come to us; because they both go forth to us in a spiritual presence, and yet keep themselves there, whence they had gone out, by virtue of interior contemplation; it may then be said, The sons of God came to present themselves before the Lord; inasmuch as they come back thither by a return of the spirit, whence they never depart by any withdrawal of the mind. And Satan came also among them.

It is a very necessary enquiry, how Satan could be present among the elect Angels, he who had a long time before been damned and banished from their number, as his pride required. Yet he is well described as having been present among them; for though he lost his blessed estate, yet he did not part with a nature like to theirs, and though his deserts sink him, he is lifted up by the properties of his subtle nature. And so he is said to have come before God among the sons of God, for Almighty God, with that eye with which He regards all spiritual things, beholds Satan also in the rank of a more subtle nature, as Scripture testifies, when it says, The eyes of the Lord are in every place, beholding the evil and the good; but this, viz. that Satan is said to have come before the presence of God, comes under a grave question with us; for it is written, Blessed are the pure in heart, for they shall see God. But Satan, who can never be of a pure heart, how could he have presented himself to see the Lord?

But it is to be observed, that he is said to have come before the Lord, but not that he saw the Lord. For he came to be seen, and not to see. He was in the Lord's sight, but the Lord was not in his sight; as when a blind man stands in the sun, he is himself bathed indeed in the rays of light, yet he sees nothing of the light, by which he is brightened. In like manner then Satan also appeared in the Lord's sight among the Angels. For the Power of God, which by a look penetrates all objects, beheld the impure spirit, who saw not Him. For because even those very things which flee from God's face cannot be hidden, in that all things are naked to the view of the Most High, Satan being absent came to Him, Who was present.

ALLEGORICAL INTERPRETATION

It is first to be made out, wherefore any thing is said to be done on a particular day before the Lord, whereas with Him the progress of time is never marked by the variation of day and night. For neither does that light, which without coming enlighteneth whatsoever it chooseth, and without going forsaketh those things which it rejects, admit any imperfection of mutability; for, while it abideth unchangeable in itself, it orders all things that are subject to change, and has in such sort created all transient beings in itself, that in it they are incapable of transition, nor is there inwardly in His sight any lapse of time, which with us, without Him, has its course. Whence it comes to pass that those revolutions of the world remain fixed in His eternity, which, having no fixedness out of Him issue into existence. Why then in relation to Him is it said, one day, in that His one day is His eternity? Which same the Psalmist perceived to be closed by no ending, and to open with no beginning, where he says, One day in Thy courts is better than a thousand.

But as Holy Scripture speaks to those who are brought forth in time, it is meet that it should use words significant of time, in order that it may lift us up by so condescending, and that while it relates something that belongs to eternity after the manner of time, it may gradually transfer to the eternal world those who are habituated to the things of time, and that that eternity, which is unknown, while it amuses us with words that are known, may successfully impart itself to our minds. And what wonder is it, if in Holy Writ God is not overhasty to disclose the unchangeableness of His Nature to the mind of man, since after He had celebrated the triumph of His Resurrection, it was by certain progressive steps that He made known the incorruptibility of the Body which He resumed again. For we have learnt from the testimony of Luke, that He first sent Angels to some, that were seeking for Him in the tomb; and again to the disciples who were talking of Him by the way, He Himself appeared, yet not so as to be known by them, Who indeed after the delay of an exhortation did shew Himself to be known of them in the breaking of bread; but at last, entering suddenly, He not only presented Himself to be known by sight, but to be handled also. For because the disciples still carried about with them faint hearts, in coming to the knowledge of this marvellous mystery they were to be nourished by such a method of its dispensation, that by little and little in seeking they might find some portion, that finding they might gain growth, and growing they might hold the faster the truths which they had learnt. Inasmuch then as we are not led to the eternal world at once, but by a progression of cases and of words as though by so many steps, this or that is said to be done on a certain day before Him within, Who views even time itself also out of time.

Or forasmuch as Satan too was there, was it the aim of Holy Scripture, when it says that this was done on a certain day, to point out that in the light God beheld the darkness? For we are unable to embrace light and darkness in one and the same view, in that when the eye is fixed upon darkness, the light is put to flight, and when the eye is directed to the glittering rays of light, the shades of darkness disappear. But to that Power, Which in unchangeableness beholds all things changeable, Satan was present as in the day, in that It embraces undimmed the darkness of the apostate Angel. We, as we have said, cannot survey at one view both the objects which we choose in approval, and those which we condemn in disapproval; for while the mind is directed to the one subject, it is withdrawn from the other, and when it is brought back to this latter it is taken off from that, to which it had attached itself.

But forasmuch as God without changing beholds all things at the same instant, and without extension embraces all, i.e. both the good that He aids, and the evil that He judges; both that which thus aiding He rewards, and that which so judging He condemns; He is not Himself different in the things which He sets in different order. Accordingly Satan is said to have come before Him on a day, in that the light of His eternity is proof against the overclouding of any change; and herein, that the darkness is made present to Him, he is said to have presented himself among the sons of God, because in fact the impure spirit is penetrated by the self-same Power of Righteousness, wherewith the hearts of pure spirits are replenished; and that being is pierced through with the same ray of light, which is so shed abroad in them as that they shine.

He came among the sons of God, in that, though they serve God in rendering aid to the elect, he does this, in putting them to trial. He presented himself among the sons of God, in that, although they dispense the succours of mercy to all that labour in this present life, this one unwittingly serves the ends of His secret justice, while he strives to accomplish the ministry of their condemnation. Whence it is justly said by the Prophet in the books of Kings, I saw the Lord sitting upon His throne, and all the host of Heaven standing by Him, on His right hand and on His left. And it was said, Wherewith shall I deceive Ahab, that he may go up and fall at Ramoth Gilead; And one said on this manner, and another said on that manner. And there came forth one and stood before the Lord, and said, I will deceive him. And it was said, Wherewith? and he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets.

For what is the throne of the Lord, unless we understand the Angelic Powers, in whose minds enthroned on high He disposeth all things below? And what is the host of heaven, unless the multitude of ministering Angels is set forth? Why then is it, that the host of heaven is said to stand on His right hand and on His left? For God, Who is in such sort within all things, that He is also without all, is neither bounded on the right hand nor on the left. However, the right hand of God is the elect portion of the Angels, and the left hand of God signifies the reprobate portion of Angels. For not alone do the good serve God by the aid which they render, but likewise the wicked by the trials which they inflict; not only they who lift upward them that are turning back from transgression, but they who press down those who refuse to turn back. Nor because it is called the host of heaven, are we hindered from understanding therein the reprobate portion of the Angels, for whatsoever birds we know to be poised in the air, we call them 'the birds of heaven.' And it is of these same spirits that Paul saith, Against spiritual wickedness in high places. And describing their head, he says, According to the prince of the power of the air. On the right hand and on the left hand of God, then, stands the Angelic Host, forasmuch as both the will of the elect spirits harmonizes with Divine mercy, and the mind of the reprobate, in serving their own evil ends, obeys the judgment of His strict decrees. Hence too it is said, that a spirit of falsehood immediately leaped forth in the midst, to deceive king Ahab, as his deserts called for. For it is not right to imagine that a good spirit would ever have served the ends of deceit, so as to say, I will go forth, and I will be a lying spirit in the mouth of all his prophets. But because king Ahab by his previous sins had made himself worthy to be cursed with such deception, in order that he who had many times willingly fallen into sin, might for once unwillingly be caught for his punishment, leave is given by a secret justice to the evil spirits, that those whom with willing minds they strangle in the noose of sin, they may drag to the punishment of that sin even against their will. What then it is there to describe the Host of heaven as having stood on the right hand and on the left hand of God, the same it is here to declare Satan to have presented himself among the sons of God. So on the right hand of God there stood Angels, for that the sons of God are named; so on His left hand angels are standing, because Satan presented himself among them.

But as we have determined to search out the hidden senses of the allegory, we not unfitly take it to mean, that the Lord beheld Satan in the day, in that He restrained his ways in the Incarnation of His Wisdom; as though it were not to have seen him, to have for so long borne with his wickedness in the ruin of the human race.

MORAL INTERPRETATION

We have briefly gone through these particulars, regarded under the view of representing our Head. Now, as they tend to the edification of His Body, let us explain them to be considered in a moral aspect; that we may learn how that, which is described to have been done in outward deed, is acted inwardly in our mind. Now when the sons of God present themselves before God, Satan also presents himself among them, in that it very often happens that that old enemy craftily blends and unites himself with those good thoughts, which are sown in our hearts through the instrumentality of the coming of the Holy Spirit, to disorder all that is rightly conceived, and tear in pieces what is once wrongly disordered. But He, Who created us, does not forsake us in our temptation. For our enemy, who hid himself in ambush against us, He makes easy to be discovered by us, through the illumination of His light. Wherefore He saith to him immediately, Whence comest thou? For His interrogating the crafty foe is the discovering to us his ambush, that where we see him steal into the heart, we may watch against him with resolution and with caution.

Was there ever a time when the angels did not stand before the Lord? Was it not written about them that "a thousand thousands served him, and ten thousand times ten thousand stood before him"? But this coming, in our opinion, is that of the angels who had been sent to serve human beings. Paul actually says, "Are not all angels ministering spirits sent to serve those who will inherit salvation?"

There was never a special meeting where Satan dared to speak, to formulate questions and receive answers—nothing of the sort—but these facts are reported in a narrative style for the edification of the listeners.… They never took place in reality, and here the devil did not address God or pose questions; Satan never had the faculty to speak to God or to see him who is the one that "the creatures of fire and spirit" cannot see, but [the devil] meditated in his heart, and God, "who searches the hearts and examines the mind," knew the devil's malice.

After Blessed Job's prosperity has been enumerated, his adversity is placed. First, their cause is introduced. Lest anyone think that the adversities of just men happen apart from divine providence and that because of this might think human affairs are not subject to divine providence, he first explains how God has care of human affairs and governs them. This is set forth in symbol and allegory according to the usual practice of Holy Scripture, which describes spiritual things using the images of corporeal things, as is clear in Isaiah, "I saw the Lord sitting upon a high and lofty throne," (6:1), in the beginning of Ezekiel and in many other places. Now, even though spiritual things are conceived using the images of corporeal things, nevertheless what the author intends to reveal about spiritual things through sensible images do not pertain to the mystical sense, but to the literal sense because the literal sense is what is first intended by the words whether properly speaking or figuratively.

But one should know that divine providence governs things with such an order that lower things are ordered through higher things. For bodies which are generated and corrupted are subject to the motion of the heavenly bodies and in the same way lower reasoning spirits united to mortal bodies, namely, souls are directed through higher incorporeal spirits. The tradition of the church teaches that among incorporeal spirits some are good ones, who guarding the purity in which they were created, enjoy divine glory and never turn from the will of God. These spirits are sometimes called angels, i.e. messengers in the Scriptures because they announce divine things to men. Sometimes they are called sons of God in as much as they are made like to God by participation in his glory. But there are also some spirits which are evil but not by nature or creation, because God is the author of the nature of each and the supreme good cannot be the cause of anything but good things, but these spirits are evil through their own fault. Spirits of this kind are called demons in the Scriptures, and their leader is called the devil, as though he fell from on high (deorsum cadens). He is also called Satan, which means adversary. Therefore both kinds of spirits move men to do things; the good to good deeds, the evil to wicked deeds. Just as men are moved by God through these spirits mentioned above, so too those things which are done by men are said in the Scriptures to be referred to divine consideration by the mediation of the same spirits. Thus to show that both the good and evil things which men do are subject to divine judgment, the text continues, "Now on a certain day when the sons of God came to assist in the presence of the Lord, Satan also was among them."

One should know that the angels who are called here "sons of God" are said to assist in the presence of the Lord in two ways: In the first way in as much as God is seen by them as Daniel says, "A thousand thousands ministered before him and ten thousand thousands assisted in his presence" (7:10); in another way in as much as the angels themselves and their acts are seen by God. For those who "assist in the presence of a Lord" both see him and are seen by him. Therefore in the first way it only befits those angels to assist in God's presence who are the blessed ones enjoying the divine vision. Nor is this fitting for all of these but only for those who exist among the higher angels, who enjoy the divine vision more intimately and do not go forth according to the opinion of Dionysius to perform exterior ministries. For this reason, the angels assisting in the presence of God are distinguished from the ministering angels in the text of Daniel already cited. In the second way, however, it is fitting not only for the good angels, but also the wicked ones and even men to assist in the presence of God, because whatever is done by them is subject to the divine gaze and examination. Because of this the text says next, "when the sons of God came to assist in the presence of the Lord, and Satan also was among them." Although those things which are in the care of the good and the bad angels are continually subject to the divine sight and examination, and so the sons of God always come to assist in the presence of God and Satan is among them, nevertheless the text says, "on a certain day" according to the usage of Scripture which sometimes designates things above time through things which are in time. For example, at the beginning of the book of Genesis, God is said to have spoken some things on the first or the second day even though his act of speaking is eternal, because what is said by him happened in time. So now, since the deed about which the author now treats took place in a determined time, those who do this deed are said to assist in the presence of God on a certain day even though they never cease assisting in the presence of God.

One should also consider that those things which are done through good angels are referred to the judgment of God in a different way than those things which are done by the wicked angels. For the good angels intend that the things which they do be referred to God. So the text says that the sons of God "came to assist in the presence of the Lord," as if by their own movement and intention they subjected everything to the divine judgment. But, the wicked angels, however, do not intend that the things which they do are referred to God, but the fact that whatever they do is subject to divine judgment happens against their will. Therefore, the text does not say that Satan came to assist in the presence of the Lord, but only that, "Satan was among them." He is said to be "among them" both because of the equality of their nature and also to convey indirectly that evil things are not done from a principal intention [of God's] but comes upon good men almost by accident.

HISTORICAL INTERPRETATION

How is it that it is never said to the elect Angels, when they come, 'Whence come ye?' while Satan is questioned whence he comes? For assuredly we never ask, but what we do not know; but God's not knowing is His condemning. Whence at the last He will say to some, I know you not whence ye are; depart from me, ye that work iniquity. In the same way that a man of truth, who disdains to sin by a falsehood, is said not to know how to lie, not in being ignorant if he had the will to lie, but in disdaining to tell a falsehood, from love of truth. What then is it to say to Satan, Whence comest thou? but to condemn his ways, as though unknown. The light of truth then knows nought of the darkness, which it reproves; and the paths of Satan, which as a judge it condemns, it is meet that it should inquire after as though in ignorance of them. Hence it is that it is said to Adam in his sin by his Creator's voice, Adam, where art thou? For Divine Power was not ignorant to what hiding place His servant had fled after his offence, but for that He saw that he, having fallen in his sin, was now as it were hidden under sin from the eyes of Truth, in that He approves not the darkness of his error, He knows not, as it were, where the sinner is, and both calls him, and asks him, saying, Adam, where art thou? hereby, that He calls him, He gives a token that He recalls him to repentance; hereby, that He questions him, He plainly intimates that He knows not sinners, that justly deserve to be damned, Accordingly the Lord never calls Satan, but yet He questions him, saying, Whence comest thou? without doubt because God never recalls the rebel spirit to repentance, but in not knowing his paths of pride, He condemns him; therefore while Satan is examined concerning his way, the elect Angels have not to be questioned whence they come, since their ways are known to God in so much as they are done of His own moving, and whilst they are subservient to His will alone, they can never be unknown to Him, in so far as, by His approving eye, it is Himself from Whom and before Whom they are done. It follows, Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it.

The toilsomeness of labour is wont to be represented by the round of circuitous motion, Accordingly Satan went toiling round about the earth, for he scorned to abide at peace in the height of heaven; and whereas he intimates that he did not fly, but that he walked, he shews the weight of sin, by which he is kept down below. Walking then up and down, he went to and fro in the earth, for tumbling down from that his soaring in spiritual mightiness, and oppressed by the weight of his own wickedness, he came forth to his round of labour. For it is for no other reason that it is said of his members also by the Psalmist, The wicked walk on every side; for while they seek not things within, they weary themselves with toiling at things without.

ALLEGORICAL INTERPRETATION

In the day Satan is demanded of his ways, for that in the light of revealed Wisdom the snares of the hidden foe are discovered. Because, then, the devil is rebuked by the Incarnate Lord, and restrained from his baneful license, it is well subjoined, And the Lord said unto Satan, Whence comest thou? For He then by arraigning attainted the ways of Satan, when by the Advent of the Mediator restraining the wickedness of his persuasions, He rebuked the same. And it is not without reason that the sons of God are related to have stood in the presence of the Lord on this day, forasmuch as it is by the light of Wisdom illuminating them that all the elect are gathered to the calling of their eternal country. Who, though Incarnate Wisdom came to assemble them in actual deed, were yet by virtue of His foreknowledge already inwardly present to His Divinity. But since the old enemy, at the coming of the Redeemer, is questioned of his ways, let us hear what he says.

For from the time of Adam till the coming of the Lord, he drew after him all the nations of the Gentiles; he went to and fro in the earth, and walked up and down in it, in that he stamped the foot-prints of his wickedness throughout the hearts of the Gentiles. For when he fell from on high he gained lawful possession of the minds of men, because he fastened them as willing captives in the chains of his iniquity; and he wandered the more at large in the world, in proportion as there was no one found who was in all things free from that his guilt. And his having gone to and fro in the world as with power, is his having found no man who could thoroughly resist him. But now let Satan return back, i.e. let the Divine power withhold him from the execution of his wickedness, since He has now appeared in the flesh, Who had no part in the infection of sin from the infirmity of the flesh. He came in humility for the proud enemy himself to wonder at, that he who had set at nought all the mightiness of His Divinity, might stand in awe even of the very infirmities of His Humanity.

MORAL INTERPRETATION

Satan's going to and fro in the earth is his exploring the hearts of the carnal, and seeking diligently whence he may find grounds of accusation against them. He 'goeth round about the earth,' for he comes about the hearts of men, that he may carry off all that is good in them, that he may lodge evil in their minds, that he may heap up on that he has lodged, that he may perfect that he has heaped, that he may gain as his fellows in punishment those whom he has perfected in sin. And observe that he does not say that he has been flying through the earth, but that he has been walking up and down in it; for, in truth, he is never quick to leave whomsoever he tempts; but there where he finds a soft heart, he plants the foot of his wretched persuasion, so that by resting thereon, he may stamp the prints of evil practice, and by a like wickedness to his own may render reprobate all whom he is able.

There is a difference then between the things which are done through the good angels and the wicked angels. For the good angels do nothing unless they are moved to do it by the divine command and will, for in all things they follow the divine will. But, the wicked angels dissent from God in their will and so the things which they do are hostile to God as far as their intention is concerned. Because we do not usually ask about the things which we do, but only those things which happen without us, the text therefore does not say that the Lord asked anything of the sons of God but only that he questioned Satan. So the text continues, "The Lord said to Satan: Where do you come from?" Note here that the Lord does not say to him, "What are you doing?" or "Where are you?", but "Where do you come from?" This is because those deeds themselves which are administered by the demons sometimes arise from divine will when he punishes the wicked and tries the good through them. But the intention of the demons is always evil and hostile to God and so Satan is asked, "Where do you come from?" because his intention from which the totality of his act proceeds is hostile to God's.

One should note that to speak can be taken in two ways for sometimes it refers to the interior concept of the heart; sometimes to the term by which this kind of concept is expressed to another. In the first way, God's act of speaking is eternal and it is nothing other than to generate the Son who is his own Word. In the second way, God speaks some things in time, yet in diverse ways according to what corresponds to those with whom he speaks. For God spoke at times with men who have corporeal senses with a corporeal sound formed in some created subject, like the voice which said at the baptism and transfiguration of Christ, "This is my beloved Son." (Matt. 3:17; 17:5) Sometimes he has spoken through an imaginary vision as one reads so often in the Prophets. Sometimes through intellectual expression, and God should be understood to have spoken in this way with Satan insofar as he made him understand that the things which he did are seen by God.

Therefore, just as in God's act of speaking to Satan he informs Satan of something, so Satan answering God certainly does not inform God of anything but makes Satan understand that everything which is his is open to divine scrutiny. According to this way of speaking, the text says, "Satan answered the Lord: I have prowled about the earth and I have run through it." By the fact that the Lord says to Satan, "Where have you come from?", God examines the devil's intention and actions. By the fact that Satan answers, "I have prowled about the earth and I have run through it," as though giving an account of his actions to God, both statements serve the purpose of showing that everything which Satan does is subject to divine providence. In prowling over the earth, Satan shows his craftiness in seeking out those he can deceive. With this in mind, 1 Peter says, "Your adversary the devil prowls about like a roaring lion seeking someone to devour." (5:8) This prowling about fittingly shows his craftiness as the straight way shows simple justice. For the straight (right) line is "that whose mean does not exceed the extremes." Because therefore the action of the just does not diverge from its principle which is the will and from its intended end, straightness (rightness) is fittingly ascribed to the just. The work of the crafty, however, is to pretend one thing and to intend another. Thus what they show in their deed has its source in extremes when it agrees neither with the will nor the end. So the crafty are rightly said to prowl about and because of this Psalm 11 says, "The impious are prowling about." (v.9) One should know however that although the devil uses the study of his craftiness against everyone, good and wicked alike, the effect of his cunning takes place only in the wicked who are rightly called "the earth". For since man is composed of spiritual nature and earthly flesh, man's evil consists in the fact that after he has abandoned the spiritual goods to which he is ordered according to a mind endowed with reason, he clings to earthly goods which befit him according to his earthly flesh. Therefore wicked men are correctly called "earth" inasmuch as they follow earthly nature. Satan then not only prowls about but also runs through "earth" of this kind because he completes in them the effect of his malice. For the completion of his progress is designated in his running through them, just as God on the contrary is said to run through just men. So St. Paul says in 2 Cor., "I will live in them and walk along with them." (6:16)

There can also be another interpretation of this passage. There are three states of the living. Some are above the earth, that is, in heaven, like the angels and all the blessed. Still others are on the earth like all the men living in mortal flesh. Some are under the earth like the demons and all the damned. Satan neither prowls about nor runs through the first group because there can be no malice in the citizens of heaven, as there can be no evil of nature in the heavenly bodies. He prowls about with those who are in hell, but does not run through them because he has them totally subject to his malice, so it is not necessary that he use craftiness to deceive them. However he prowls about and runs through those who are on earth because he strives to deceive them by his craftiness and to draw some of them to his malice, who are especially designated by the term "earth", as I have already explained.

HISTORICAL INTERPRETATION

This point, viz, that blessed Job is by the voice of God called a perfect and an upright man, one that feareth God, and escheweth evil, having explained above minutely and particularly, we forbear to rehearse what we have said, lest while we go over points that have been already examined, we should be slow in coming to those which have not. This then requires our discreet consideration, how it is either that the Lord is said to speak to Satan, or that Satan is said to answer the Lord, for we must make out what this speaking means. For neither by the Lord Who is the supreme and unbounded Spirit, nor by Satan, who is invested with no fleshly nature, is the breath of air inhaled by the bellows of the lungs, after the manner of human beings, so that by the organ of the throat it should be given back in the articulation of the voice; but when the Incomprehensible Nature speaks to an invisible nature, it behoves that our imagination rising above the properties of our corporeal speech should be lifted to the sublime and unknown methods of interior speech. For we, that we may express outwardly the things which we are inwardly sensible of, deliver these through the organ of the throat, by the sounds of the voice, since to the eyes of others we stand as it were behind the partition of the body, within the secret dwelling place of the mind; but when we desire to make ourselves manifest, we go forth as though through the door of the tongue, that we may shew what kind of persons we are within. But it is not so with a spiritual nature, which is not a twofold compound of mind and body. But again we must understand that even when incorporeal nature itself is said to speak, its speech is by no means characterized by one and the same form. For it is after one method that God speaks to the Angels, and after another that the Angels speak to God; in one manner that God speaks to the souls of Saints, in another that the souls of Saints speak to God; in one way God speaks to the devil, ill another the devil speaks to God.

For because no corporeal obstacle is in the way of a spiritual being, God speaks to the holy Angels in the very act of His revealing to their hearts His inscrutable secrets, that whatsoever they ought to do they may read it in the simple contemplation of truth, and that the very delights of contemplation should be like a kind of vocal precepts, for that is as it were spoken to them as hearers which is inspired into them as beholders. Whence when God was imparting to their hearts His visitation of vengeance upon the pride of man, He said, Come, let us go down, and there confound their language. He saith to those who are close about Him, Come, doubtless because this very circumstance of never decreasing from the contemplation of God, is to be always increasing in the contemplation of Him, and never to depart from Him in heart, is as it were to be always coming to Him by a kind of steady motion. To them He also says, Let us go down, and there confound their language. The Angels ascend in that they behold their Creator; the Angels descend in that by a strict examination they put down that which exalts itself in unlawful measure. So then for God to say, Let us go down, and confound their speech, is to exhibit to them in Himself that which would be rightly done, and by the power of interior vision to inspire into their minds, by secret influences, the judgments which are fit to be set forth.

It is after another manner that the Angels speak to God, as in the Revelation of John also they say, Worthy is the Lamb that was slain to receive power, and riches, and wisdom; for the voice of the Angels in the praises of God is the very admiration itself of inward contemplation. To be struck dumb at the marvels of Divine goodness is to utter a voice, for the emotion of the heart excited with a feeling of awe is a mighty utterance of voice to the ears of a Spirit that is not circumscribed. This voice unfolds itself as it were in distinct words, while it moulds itself in the innumerable modes of admiration. God then speaks to the Angels when His inner will is revealed to them as the object of their perception; but the Angels speak to the Lord when by means of this, which they contemplate above themselves, they rise to emotions of admiration.

In one way God speaks to the souls of Saints, in another the souls of Saints speak to God; whence too it is again said in the Apocalypse of John, I saw under the altar the souls of them that were slain for the word if God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? Where in the same place it is added, And white robes were given unto every one of them, and it was said unto them that they should rest for a little season, until their fellowservants also and their brethren that should be killed as they were should be fulfilled; for what else is it for souls to utter the prayer for vengeance, but to long for the day of final Judgment, and the resurrection of their lifeless bodies? For their great cry is their great longing; for everyone cries the less, the less he desires; and he utters the louder voice in the ears of an uncircumscribed Spirit in proportion as he more entirely pours himself out in desire of Him, and so the words of souls are their very desires. For if the desire were not speech, the Prophet would not say, Thine ear hath heard the desire of their heart; but as the mind which beseeches is usually affected one way and the mind which is besought another, and yet the souls of the Saints so cleave to God in the bosom of their inmost secresy, that in cleaving they find rest, how are those said to beseech, who it appears are in no degree at variance with His interior will? How are they said to beseech, who, we are assured, are not ignorant, either of God's will or of those things which shall be? Yet whilst fixed on Himself they are said to beseech any thing of Him, not in desiring aught that is at variance with the will of Him, Whom they behold, but in proportion as they cleave to Him with the greater ardour of mind, they also obtain from Him to beseech that of Him, which they know it is His will to do; so that they drink from Him that which they thirst after from Him. And in a manner to us incomprehensible as yet, what they hunger for in begging, they are filled withal in foreknowing; and so they would be at variance with their Creator's will, if they did not pray for that which they see to be His will, and they would cleave less closely to Him, if when He is willing to give, they knocked with less lively longing. These receive the answer spoken from God, Rest yet for a little season, till your fellowservants and your brethren be fulfilled. To say to those longing souls, rest yet for a little season, is to breathe upon them amid their burning desires, by the very foreknowledge, the soothings of consolation; so that both the voice of the souls is that desire which through love they entertain, and God's address in answer is this, that He reassures them in their desires with the certainty of retribution. For Him then to answer that they should await the gathering of their brethren to their number, is to infuse into their minds the delays of a glad awaiting, that while they long after the resurrection of the flesh, they may be further gladdened by the accession of their brethren who remain to be gathered to them.

It is in one way that God speaks to the devil, and in another that the devil speaks to God, For God's speaking to the devil is His rebuking his ways and dealings with the visitation of a secret scrutiny, as it is here said, Whence comest thou? But the devil's answering Him, is his being unable to conceal any thing from His Omnipotent Majesty; whence he says, From going to and fro in the earth, and from walking up and down in it. For it is as it were for him to say what he had been doing, that he knows that he cannot hide his doings from the eyes of That Being. But we must understand that, as we learn in this place, God has four ways of speaking to the devil, and the devil has three ways of speaking to God, God speaks to the devil in four modes, for He both reprehends his unjust ways, and urges against him the righteousness of His Saints, and lets him by permission try their innocence, and sometimes stops him that he dare not tempt them, Thus he rebukes his unjust ways, as has been just now said, Whence camnest thou? He urges against him the righteousness of His own elect, as He saith, Hast thou considered My servant Job, that there is none like him in all the earth? He allows him by permission to put their innocence to the test, as when He says, All that he hath is in thy power. And again He prevents him from tempting, when He says, But upon himself put not forth thy hand. But the devil speaks to God in three ways, either when he communicates to Him his dealing, or when he calumniates the innocence of the elect with false charges, or when he demands the same innocence to put it to trial. For he communicates his ways who says, From going to and fro in the earth, and from walking up and down in it. He calumniates the innocence of the elect, when he says, Doth Job fear God for nought? Hast not Thou made an hedge about him, and about all his house, and about all that he hath on every side? He demands the same innocence to be subjected to trial, when he says, But put forth Thine hand now and touch all that he hath and he will curse Thee to Thy face. But God's saying, Whence comest thou? is His rebuking by virtue of His own goodness that one's paths of wickedness. His saying, Hast thou considered My servant Job, that there is none like him in all the earth? is His making the elect, by justifying them, such as a rebel angel might envy. God's saying, All that he hath is in thy power, is, for the probation of the Saints, His letting loose upon them that assault of the wicked one, by the secret exercise of His power. God's saying, Only upon himself put not forth thine hand, is His restraining him from an excessive assault of temptation, even in giving him permission. But the devil's saying, From going to and fro in the earth, and from walking up and down in it, signifies His inability to conceal from His unseen eyes the cunning of his wickedness. The devil's saying, Doth Job fear God for nought? is his complaining against the just within the hiding places of his own thoughts, his envying their gains, and from envy searching out flaws for their condemnation. The devil's saying, Put forth Thine hand now and touch all that he hath, is his panting with the fever of wickedness to afflict the just. For in that through envy he longs to tempt the just, he seeks as it were by entreaty to put them to the test. Now then, as we have briefly described the methods of inward speaking, let us return to the thread of interpretation, which has been slightly interrupted.

The point has been already discussed in the foregoing discourse, that the devil proposed a contest not with Job but with God, blessed Job being set between them as the subject of the contest; and if we say that Job amid the blows erred in his speech, we assert what it is impious to imagine, that God was the loser in His pledge. For, lo, here also it is to be remarked, that the devil did not first beg the blessed Job of the Lord, but the Lord commended him to the contempt of the devil; and unless He had known that he would continue in his uprightness, He would not assuredly have undertaken for him. Nor would He give him up to perish in the temptation, against whom, before the temptation was sent, those firebrands of envy were kindled in the tempter's mind from God's own commendations.

ALLEGORICAL INTERPRETATION

That Job means by interpretation, 'Grieving,' we have already said a little above. And He is truly called 'Grieving' in figure, Who is declared by the testimony of the Prophet 'to bear our griefs.' Who has not His like on the earth; for every man is only man, but He is both God and Man. He has not His like on earth, because though every son by adoption attains to the receiving of the Divine nature, yet none ever receives so much, as to be, by nature, God. He was even rightly styled a servant, because He did not disdain to take the form of a servant. Nor did His taking the humility of the flesh injure His sovereignty, for in order that He might both take upon Him that which He was to save, yet not undergo alteration in that which He had, He neither lessened the Divine by the Human, nor swallowed up the Human in the Divine; for although Paul hath it, Who being in the form of God thought it not robbery to be equal with God; but emptied Himself, and took upon Him the form of a servant; yet to Him it is 'emptying Himself,' of the greatness of His Invisible Being to manifest Himself as Visible; so that the form of a servant should be the covering of That Which without limitation enters into all things by virtue of Godhead. Again, God's saying to Satan in figure, Hast Thou considered My servant Job, is His exhibiting in his despite the Only-Begotten Son as an object of wonder in the form of a servant. For in that He made Him known in the flesh as of so great virtue, He as it were pointed out to the adversary in his pride what it would grieve him to contemplate; but now that He had brought before him a perfect object for him to admire, it remains that in order to strike down his pride he should further go on to enumerate its excellencies.

For there came among men the Mediator between God and Man, the Man Christ Jesus, for the giving an example of living, perfect; in respect of His rigour towards the evil spirits, upright; for the exterminating pride, fearing God; and for the wiping off impurity of life in His Elect, departing from evil. For it is said of Him by Isaiah in a special manner, And shall make him of quick understanding in the fear of the Lord. And He did in a special manner depart from evil, who refused to imitate the actions which He found among men, since, as Peter bears witness, He did no sin, neither was guile found in His mouth.

MORAL INTERPRETATION

To him, whom Divine Inspiration makes strong to meet the enemy, God gives praise as it were in the ears of Satan; for His giving him praise is the first vouchsafing virtues, and afterwards preserving them when vouchsafed. But the old enemy is the more enraged against the righteous, the more he perceives that they are hedged around by the favour of God's protection.

The fact that worldly men are designated by "earth" is shown clearly enough by the fact that the Lord seems to separate Job from the earth, although he is living on earth. For when Satan had said, "I have prowled about the earth and I have run through it," the text adds, "And the Lord said to him: Have you considered my servant Job, there is none like him on the earth?" For it would seem groundless to ask whether he who asserted he had prowled about and run through the earth had considered Job, unless he understood Job his servant to be outside the earth. God clearly shows in what respect Job is separated from the earth saying, "my servant Job." Man has been created as it were like a mean between God and earthly things, for with the mind he clings to God but with the flesh he is joined to earthly things. Besides, as every mean recedes more from one extreme the closer it approaches to the other one. So, the more man clings to God, the more removed he is from earth. To be a servant of God means to cling to God with the mind, for it is characteristic of a servant to not be his own cause. The one who clings to God in his mind, orders himself to God as a servant of love and not of fear.

Note that earthly affections in some remote sense imitate spiritual affections by which the mind is joined to God, but they can in no way complete their similarity. This is because earthly love and consequently all affection falls short of the love of God, because love is the principle of every affection. So after God fittingly said, "Have you considered my servant Job," he continues, "there is none like him on earth," because nothing among earthly things can equal spiritual things. However, this passage can be understood also in another way, for in each saint, there is some preeminent virtue for some special use. This is why we sing in Church for each one of the Confessors that, "There is found none like him who kept the law of the Most High," except for Christ because everything existed in him in the most perfect and excellent way. In this way the text can be understood to mean that no one of those living on earth was like Job in that he excelled in some special use of virtue. In the next verse, the text shows in what Job was a servant of God and that there was no one like him on earth when it adds, "He is a blameless and upright man, who fears God and turns away from evil?", which will not be dealt with here because it has been already commented on.

Consider that God not only orders the lives of the just for their own good, but he represents it for others to see. Still those who see this example are not all influenced by it in the same way. For the good who consider the life of the just as an example profit from the experience; whereas the wicked, if they are not corrected so that they become good by his example, revolt against the life of the just which they have observed, either when they are tortured by envy or they try to ruin that life with false judgments, as the Apostle Paul shows in 2 Cor., "For we are the good odor of Christ to God among those who are being saved and among those who are perishing. To the one the stench of death to death; to the other the smell of life to life." (2:15) Thus God wants the life of the saints to be considered not only by the elect for the progress of their salvation, but also by the iniquitous for the increase of their damnation, for from the life of the saints the perversity of the impious is shown to be blameworthy as Wisdom says, "The just man who has died condemns the impious who are alive." (4:16) Therefore the Lord says to Satan, "Have you considered my servant Job, etc.", as if to say: You prowl about and run through the earth, but you can consider my servant Job and wonder at his virtue.

I had been brought up to believe that goodness was goodness only if it were disinterested, and that any hope of reward or fear of punishment contaminated the will. If I was wrong in this (the question is really much more complicated than I then perceived) my error was most tenderly allowed for. I was afraid that threats or promises would demoralise me; no threats or promises were made. The commands were inexorable, but they were backed by no "sanctions". God was to be obeyed simply because he was God.

HISTORICAL INTERPRETATION

But the old adversary, when he fails to discover any evil of which he might accuse us, seeks to turn our very good points into evil, and being beaten upon works, looks through our words for a subject of accusation; and when he finds not in our words either ground of accusation, he strives to blacken the purpose of the heart, as though our good deeds did not come of a good mind, and ought not on that account to be reckoned good in the eyes of the Judge. For because he sees the fruit of the tree to be green even in the heat, he seeks as it were to set a worm at its root. For he says, Doth Job fear God for nought? Hast Thou, not made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in, the land.

As if he said in plain terms, 'What wonder is it, if he who has received so many blessings upon earth should behave without offence in return for them? He would then be really innocent, if he continued good in adversity; but why is he to be called great, whose every work has its recompense attending upon him, in all this abundance of good things?' For the crafty adversary, when he bethinks himself that the holy man had acted well in prosperity, hastens by means of adversity to prove him guilty before the Judge. Whence it is well said by the voice of the Angel in the Apocalypse, The accuser of our brethren is cast down, which accused them before God day and night. Now holy Scripture is often used to set the day for prosperity, and the night for adversity. Accordingly he ceases not to accuse us by day and by night; forasmuch as he strives to shew us to be chargeable one while in prosperity, another while in adversity. In the day he accuses us, when he slanders us that we abuse our good fortune; in the night he accuses us, when he shews that we do not exercise patience in adversity; and therefore because no strokes had as yet touched blessed Job, he was as it were still wholly without that whereof he might be able to accuse him by night, but because in prosperity he had thriven in a great holiness, he pretended that it was in return for his good fortune that he had done well, lying in the crafty assertion, that he did not keep his substance for the profit of the Lord, but that he served the Lord for the profit of his substance. For there are some who, to enjoy God, deal with this life like stewards, and there are some who to enjoy this life would make use of God by the bye. When then he describes the gifts of Divine bounty, he thinks to make light of the acts of the resolute doer, that he might impeach the heart of him as though on the score of secret thoughts, whose life he was unable to reprove on the score of works; falsely asserting that whatever outward innocence of life there might be, was in compliance not with the love of God, but with his longing after temporal prosperity. And so knowing nothing of the powers of blessed Job, and yet being well aware that everyone is most truly tried by adversity, he demands him for trial, that he who throughout the day of prosperity had walked with unfailing foot, at least in the night of adversity might stumble, and by the offence of impatience might be laid low before the eyes of his commender.

ALLEGORICAL INTERPRETATION

The old enemy knew that the Redeemer of mankind was come to be the conqueror of himself; and hence it is said by the man possessed in the Gospel, What have we to do with Thee, Jesus, Thou Son of God? Art Thou come hither to torment us before the time? Yet before, when he perceived Him to be subject to passion, and saw that He might suffer all the mortal accidents of humanity, all that he imagined concerning His Divinity became doubtful to him from his exceeding pride. For savouring of nothing else but pride, whilst he beheld Him in humility, he doubted of His being God; and hence he has recourse to proof by temptation, saying, If Thou be the Son of God, command that these stones be made bread. In this way, because he saw that He was subject to passion, he did not believe Him to be God by birth, but to be kept by the grace of God. And for the same reason too he is in this place said to allege, Hast not Thou made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land.

For he urges that both himself and his house are hedged about by God; because he could not find an entrance to His conscience by tempting him, He declares his substance to be hedged about, in that he dares not to attack His elect servants. He complains that God had blessed the work of his hands, and that his substance was increased in the land, for this reason, that he pines at beholding that faith in Him enlarges its bounds, in man's coming to the knowledge of Him by the preaching of the Apostles. For His substance is said to be increasing, all the time that by the labours of the preachers the number of the faithful daily waxes larger. Satan's saying this to God, is his seeing these things with an envious eye. Satan's saying this to God, is his grieving at these things with a pining spirit.

MORAL INTERPRETATION

As though he plainly said; 'Wherefore dost Thou extol him whom Thou stablishest with Thy protection? for man would deserve Thy praises, while Thou despisest me, if he withstood me by his own proper strength.' Hence also he immediately demands on man's head with evil intent, what man's Defender concedes though with a merciful design.

Do you see that Job's wealth was a gift from God? Do you see that it was not the fruit of injustice? How Job had to suffer in order to demonstrate to people that his wealth was not the fruit of injustice! And behold, the devil himself bore witness to him from above and did not realize that he praised Job as well by saying that he had not acquired that wealth through illicit trading and through the oppression of others. Instead, Job owed his wealth to God's blessing, and his security came from heaven. You would have not rejoiced if Job had not been virtuous. But the devil praised and covered him with laurels without realizing what he was doing.

Perverse men, whose prince is Satan who here acts in their place, usually accuse holy men unjustly of not acting for a right intention because they cannot find fault with the life of the saints. Scripture expresses this saying, "Turning good to evil, he lies in ambush and he will put the blame on the elect." (Sir. 11:33) This appears in what follows in the text, "Then Satan answered the Lord: Does Job fear God in vain?" as if to say: I cannot deny that he does good things, but he does not do them for a right intention because of love of you and the good for its own sake. Rather he does them because of the temporal goods which he has attained from you. So he says, "Does Job fear God in vain?" for we are said to do something in vain when we cannot hope to attain what we intend. Job serves you because of the temporal goods he has gained from you, so it is not in vain that he fears you in serving you.

Satan shows that Job has attained temporal prosperity in two ways. First, as to his immunity from evils, because he has been preserved by God from all adversity and this is what he says, "Have you not fortified with a wall?" that is, have you not protected him like a hedge or wall protects, and "him" as to his person, "his house" as to his family and children; "all that he has," as to all his possessions. Satan adds, "in a circle" to show a perfect immunity because what is entirely surrounded by a wall in a circle cannot suffer an attack from any direction. Second, he shows his prosperity regarding the multiplication of goods and this is what he says, "You have blessed the work of his hands." Because God makes all things by his speaking, the blessing of God gives goodness to things. Thus God blesses someone's works when he brings them to good to attain a fitting end. Because some goods come to a man without his effort and intention, he adds, "and his possessions have increased on the earth." So Satan unjustly deprecates the deeds of blessed Job as though he did them from the intention of earthly goodness. So it is clear that the good things which we do are not referred to earthly prosperity as a reward; otherwise, it would not be a perverse intention if someone were to serve God because of temporal prosperity. The contrary is likewise true. Temporal adversity is not the proper punishment of sins, and this question will be the theme dealt with in the entire book.

"[God's] hand" must be understood in a variety of ways. It is either the power that punishes or serves punishment, usually referred to in the Scripture as "tools of wrath," or the protecting and guarding power in the Scripture, "No one can snatch them out of the Father's hand." Even the Son can be shielded by the hand which protects and supports those who are under it, in accordance with the word, "The right hand of the Lord [has] exalted [me]; the right hand of the Lord acts valiantly." The quoted words prove that no one is tempted without God's permission. For God says, "See, I have given everything into your hand." But in order to show that this permission is given [only] with restrictions, it is added, "Only do not stretch out your hand against him." Thus afflictions occur neither due to fate nor arbitrarily but due to God's permission, in order—as mentioned in the beginning—to proclaim Job's virtue, but sometimes for other reasons, concerning which we will speak later on.

HISTORICAL INTERPRETATION

When Satan has a desire to tempt the holy man, and yet tells the Lord that He must put forth His hand against him, it is very deserving of notice that even he, who is so especially lifted up against the Maker of all things, never claims to himself the power to strike; for the devil knows well that he is unable to do any thing of himself, for neither in that he is a spirit does he subsist by himself. Hence it is that in the Gospel, the legion, which was to be cast out of the man, exclaimed, If Thou cast us out, suffer us to go away into the herd of swine; for what wonder is it if he, who could not by his own power enter into the swine, had no power without the Creator's hand to touch the holy man's house?

But we must know that the will of Satan is always evil, but his power is never unjust, for his will he derives from himself, but his power he derives from God. For what he himself unrighteously desires to do, God does not allow to be done except with justice. Whence it is well said in the book of Kings, the evil spirit of God came upon Saul. You see that one and the same spirit is both called the Lord's spirit and an evil Spirit; the Lord's, that is, by the concession of just power, but evil, by the desire of an unjust will, so that he is not to be dreaded, who has no power but by permission; and, therefore, that Power is the only worthy object of fear, which when It has allowed the enemy to vent his rage, makes even his unjust will serve the purpose of a just judgment. But he requires that His hand should be put forth a little; they being external things, of which he seeks the hurt. For Satan even does not consider himself to accomplish much, unless he inflicts a wound in the soul, that by so smiting he may bring one back from that country, from which he lies far removed, laid prostrate by the weapon of his own pride.

But why is it that he says, if he have not blessed Thee to Thy face? We look, it means, toward that we love, but that we would be quit of, we turn away our face from it. What then is the face of God, unless the regard of His favour is set before us to be understood? Accordingly he says, But put forth Thine hand a little, and touch all that he hath, and he will curse Thee to Thy face. As if he had said in plain words, Withdraw the things which Thou hast given him, for if he lose Thy gifts, he will no longer seek the regard of Thy favour, when his temporal good things are taken away. For if he no longer has the things in which he takes delight, he will despise Thy favour even to cursing Thee. By which crafty address The Truth Whom he challenges is in no wise overcome; but that is permitted the enemy to his own undoing, which may be reckoned to the faithful servant for the increase of his reward.

ALLEGORICAL INTERPRETATION

For He, Whom he thought in time of tranquillity to be under the keeping of God's grace, he imagined might be led to sin by means of suffering; as though he had plainly said, 'One, Who for the miracles which He works is accounted God, being put to the test by afflictions, is discovered to be a sinner, and nothing better.'

MORAL INTERPRETATION

For when we yield plentifully the fruits of virtue, and when we are flourishing in uninterrupted prosperity, the mind is somewhat inclined to be lifted up, so as to imagine that all the excellency that she hath comes to her from herself. This same excellency, then, our old enemy with evil intent desires to lay hands on, whilst God no otherwise than in mercy allows it to be tried; that while the mind, under the force of temptation, is shaken in the good wherein it exulted, learning the powerlessness of its own frail condition, it may become the more strongly established in the hope of God's aid; and it is brought to pass by a marvellous dispensation of His Mercy, that from the same source, whence the enemy tempts the soul to destroy it, the merciful Creator gives it instruction that it may live.

[Satan] himself willed and desired to receive power over Job, but he did not dare to say so. "But you," he says, "stretch out your hand." Then, so that he may not say, "you indulgently struck him as though he was a household servant," God does not do that which the devil asked. Certainly God could, in doing that, justify himself by saying, "I did what you wanted; it is you who told me to touch him."

Satan wants to show that Job had served God because of the earthly prosperity he had attained using an argument based on opposition. For if after earthly prosperity comes to an end Job ceased fearing God, it would become clear that he feared God because of the earthly prosperity he was enjoying. So he adds, "Put forth your hand just a little and touch all that he has," by taking it away, "If he does not bless (benedixerit) you to your face," i.e. curse you openly. Note that even the hearts of truly just men are sometimes badly shaken by great adversity, but the deceitfully just are disturbed by a slight adversity like men having no root in their virtue. So Satan wants to insinuate that Job was not truly just but only pretending to be. Thus he says that if he should be touched by even a very small adversity, he would murmur against God, that is blaspheme him. He distinctly says, "If he does not bless you to your face," to indicate that even in prosperity he was blaspheming God in a certain sense in his heart when he preferred temporal things to love of him. But when his prosperity is taken away, he would blaspheme God even to his face, i.e. openly. The expression, "If he does not bless (benedixerit) you to your face," can be understood in another way, so that it may be taken as a blessing properly speaking and the sense would be this: If you should touch him even a little by taking away his earthly prosperity, may these things befall me if it does not become clear that before he blessed you not in his true heart, but to your face, that is keeping up appearances before men.

HISTORICAL INTERPRETATION

We should mark in the Lord's words the dispensations of heavenly pity, how He lets go our enemy, and keeps him in; how He looses, and yet bridles him. He allows him some things for temptation, but withholds him from others. All that he hath is in thy hand, only upon himself put not forth thine hand. His substance He delivers over, but still He protects his person, which notwithstanding after a while He designs to give over to the tempter; yet He does not loose the enemy to every thing at once, lest he should crush His own subject by striking him on every side. For whenever many evils betide the elect, by the wonderful graciousness of the Creator they are dealt out by seasons, that what by coming all together would destroy, may when divided be borne up against. Hence Paul says, God is faithful, Who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it. Hence David says, Examine me, O Lord, and prove me. As if he said in plain words, 'first examine my powers, and then, as I am able to bear, let me undergo temptation.' But this that is said, Behold, all that he hath is in thy power, only upon himself put not forth thine hand, is also capable of another sense, viz. that the Lord knew well, indeed, that His soldier was brave, yet chose to divide for him his contests with the enemy, that, though victory should in every case be sure to that staunch warrior, yet that from one conflict first the enemy might return to the Lord defeated, and that then he might grant him another encounter to be again worsted, so that his faithful follower might come forth the more incomparable conqueror, in proportion as the vanquished foe had repaired his forces again for fresh wars with him. It follows, So Satan went forth from the presence of the Lord.

What is this, that Satan is said to go forth from the presence of the Lord? For how is it possible to go forth from Him, Who is every where present? Whence it is that He says, Do not I fill heaven and earth? Hence it is written concerning His Spirit, For the Spirit of the Lord filleth the world. Hence it is that His Wisdom saith, I alone compassed the circuit of heaven. Hence it is that the Lord says again, The heaven is My throne, and the earth is My footstool. And again it is written of Him, He meteth out heaven with the span, and comprehended the dust of the earth in a measure, for He abides both within and without the seat, whereon He rules. By His 'meting out heaven with a span, and comprehending the earth in a measure,' He is shewn to be Himself on every side beyond the circuit of all things which He has created. For that which is enclosed within is from without held in by that which encloseth it. By the throne, therefore, whereon He is seated, it is meant that He is within and above; by the 'measure,' wherewith, 'He comprehends,' He is represented to be beyond and beneath; for whereas the same Being abides within all things, without all things, above all things, beneath all things, He is both above by virtue of His Dominion, and beneath by virtue of His Upholding; without, by His Immensity, and within, by His Subtlety; ruling from on high, holding together from below; encompassing without, penetrating within; not abiding by one part above, by another beneath, or by one part without, and by another part within, but One and the Same, and wholly every where, upholding in ruling, ruling in upholding; penetrating in encompassing, encompassing in penetrating; whence He ruleth from above, thence upholding from beneath, and whence He enfoldeth from without, thence filling up within; ruling on high without disquietude, upholding below without effort; within, penetrating without attenuation, without, encompassing without expansion. So that He is both lower and higher, without place; He is wider without breadth; He is more subtle without rarity.

Whither then is there any 'going forth' from Him, Who being through the bulk of a body no where present, is through a Substance unlimited no where absent? Still, so long as Satan, kept down by the power of His Majesty, was unable to execute the longing of his wickedness, he, as it were, stood in the presence of the Lord, but he 'went forth' from the presence of the Lord, because, being freed from above from the pressure of an inward withholding, he went to the execution of his desire. He went forth from the presence of the Lord, forasmuch as his evil will, long bound by the fetters of a severe control, did at length proceed to fulfilment. For, as has been said, whilst that which he desired he had no power to fulfil, in a manner, he 'stood in the presence of the Lord,' because the Supreme Providence restrained him from the execution of his wickedness, but 'he went forth from His presence,' because in receiving the power to tempt, he arrived at the goal, at which his wickedness aimed.

ALLEGORICAL INTERPRETATION

Whereas we are examining Holy Scripture under its figurative import, by the hand of Satan is to be understood not his power, but the extent of his tempting. All, then, that he hath is given into the hand of the Tempter, and he is only forbidden to put forth his hand upon him, which nevertheless, when his substance is gone, is permitted him; for that first Judaea, which was His possession, was taken from Him in unbelief, and that afterwards His flesh was nailed to the stock of the Cross, He then Who first underwent the opposition of Judaea, and afterwards came even to the Cross, in a manner first lost that He had, and then in His own Person endured the wickedness of the adversary. So Satan went forth from the presence of the Lord.

Just as it was said above, Satan went forth from the presence of the Lord, in that he attained the objects of his desire; for he was in a certain sense in His presence, all the time that on account of Him, he failed to accomplish all that he mischievously thirsted after.

MORAL INTERPRETATION

As if He said in plain words; 'I give thee so to try the good that is in each one of Mine Elect by temptation from without, that thou mayest acquaint thine own self that I keep him holding on to Me by the inward root of the mind; and hence it is rightly added, So Satan went out from the presence of the Lord.

For in that he is not suffered to prevail so far as to withdraw the heart, being thus shut out from the interior, he roams without. Who, even if he very often work confusion in the virtues of the soul, herein does it without, in that, through God's withholding him, he never wounds the hearts of the good to their utter ruin. For he is permitted so far to rage against them as may be necessary, in order that they, thus instructed by temptation, may be stablished, that they may never attribute to their own strength the good which they do, nor neglect themselves in the sloth of security, loosing themselves from the bracings of fear, but that in keeping guard over their attainments they may watch with so much the greater prudence, as they see themselves to be ever confronting the enemy in the fight of temptations.

Because, as I have said, God wills the virtue of the saints to be known to all, both the just and the wicked, it pleased him that as all saw Job's good deeds that his right intention should also be clearly shown to all. So he willed to deprive Job of his earthly prosperity, so that when he persevered in the fear of God, it would become clear that he feared God from a right intention and not on account of temporal things. Note that God punishes wicked men through both the good and the wicked angels, but he never sends adversity on good men except through wicked angels. So he did not will that adversity be brought on blessed Job except through Satan, and because of this the text continues, "And the Lord said to Satan: Behold, all that he has is in your power," that is, I surrender it to your power, "only do not extend your hand to him." From this text we are clearly given to understand that Satan cannot harm just men as much as he wants, but only as much as he is permitted to do so. Consider also that the Lord did not command Satan to strike Job, but only gave him the power to do so, because, "The will to do harm is in each wicked person from himself, but the power of harming comes from God."

From what has been said already it is clear that the cause of the adversity of blessed Job was that his virtue should be made clear to all. So Scripture says of Tobias, "Thus the Lord permitted him to be tempted so that an example might be given to posterity of his patience, like blessed Job." (Tob. 2:12) Be careful not to believe that the Lord had been persuaded by the words of Satan to permit Job to be afflicted, but he ordered this from his eternal disposition to make clear Job's virtue against the false accusations of the impious. Therefore, false accusations are placed first and the divine permission follows.

After the cause of blessed Job's adversity has been considered, the text shows as a consequence how such adversity came upon him. Because all the adversity was produced by Satan, the text therefore speaks about him first saying, "So Satan went forth from the face of the Lord," as if to use the power permitted to him. It is expressly stated, "He went forth from the face of the Lord," for Satan is in the presence of the face of the Lord in that the power of harming someone is permitted him because this happens according to the reasonable will of God but when he uses this power permitted to him, he goes forth from the face of the Lord, because he turns away from the intention of the one giving him permission. This is apparent in the case in question: for he was permitted by God to harm Job to make Job's virtue clearly known. However, Satan did not inflict him for this reason, but to provoke him to impatience and blasphemy.

At the same time, what we said above appears clearly true in this text. Satan came to present himself among the sons of God assisting in his presence in the sense that some are said to assist in the presence of God who are subject to divine judgment and examination, not in the sense that they assist in the presence of God who see God. So here the text does not say Satan cast God away from his face, but that, "he went forth from the presence of God," as though he turned away from the intention of his providence, although he was not strong enough to escape the order of providence.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

"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"

We believe that the Spirit is present everywhere, while the rest of the bodiless powers are circumscribed by place.

What would you say of Isaiah or Ezekiel, who was an eyewitness of very great mysteries, and of the other prophets: for one of these saw the Lord of Sabaoth sitting on the throne of glory and encircled and praised by the six-winged seraphim, and was himself purged by the live coal and equipped for his prophetic office; and the other describes the cherubic chariot of God, and the throne on them, and the firmament over it, and him that showed himself in the firmament, and voices and forces and deeds. And whether this was an appearance by day, only visible to saints, or an unerring vision of the night, or an impression on the mind holding converse with the future as if it were the present or some other ineffable form of prophecy, I cannot say; the God of the prophets knows, and they know who are thus inspired.

The custom of prophetic speech is to first describe the person, time, and place, and afterward begin to speak the mysteries of prophecy, so that in order to demonstrate the truth more solidly, it first fixes the root of the history, and then brings forth the fruits of the spirit through signs and allegories. Ezekiel therefore indicates the time of his age, saying: "And it came to pass in the thirtieth year, in the fourth month, on the fifth of the month." Also announcing the place, he adds: "When I was in the midst of the captives by the river Chobar, the heavens were opened, and I saw visions of God." He also indicates the time, adding: "On the fifth of the month, this is the fifth year of the captivity of King Joachin." And so that he might properly indicate the person, he also relates his lineage, when it is added: "And the word of the Lord came to Ezekiel the son of Buzi, the priest."

But the first question arises for us: why did he who had said nothing yet begin thus, saying: "And it came to pass in the thirtieth year"? For "and" is a word of conjunction, and we know that a subsequent word is not joined except to a preceding word. Therefore, he who had said nothing—why does he say "And it came to pass," when there is no word to which he might subjoin what he begins? In this matter it must be observed that just as we perceive corporeal things, so the senses of the prophets perceive spiritual things, and those things are present to them which seem absent to our ignorance. Whence it happens that in the minds of the prophets interior things are so joined to exterior things that they see both at once, and in them there occurs simultaneously both the word which they hear within and that which they speak outwardly. Therefore the reason is clear why he who had said nothing began saying: "And it came to pass in the thirtieth year"—because he joined this word which he brought forth outwardly to that word which he had heard within. Therefore he continued the words which he brought forth to the inner vision, and for this reason he begins saying: "And it came to pass." For he subjoins what he begins to speak outwardly, as if that which he sees within were also outside.

Now what is said about his receiving the spirit of prophecy in the thirtieth year indicates something we should consider, namely that according to the use of reason, the word of teaching is not available except at a mature age. Hence the Lord Himself at the twelfth year of His age, sitting in the temple among the teachers, wished to be found not teaching but questioning. For so that men would not dare to preach at a weak age, He who through His divinity always teaches the angels in heaven deigned to question men on earth in the twelfth year of His age. For since He Himself is the wisdom of God, the angels live by seeing Him, by which they are satisfied with eternal blessedness. Moses also admonishes this under the mystery of allegory, saying: "You shall not plow with the firstborn of an ox." For we understand the firstborn of an ox to be good work in the weak age of our first time. Yet in this we must not plow, because when the times of our adolescence or youth are first, we must still refrain from preaching, so that the plowshare of our tongue does not dare to break up the soil of another's heart. For as long as we are weak, we ought to contain ourselves within ourselves, lest while we show forth tender goods too quickly, we lose them, because even planted saplings, if they have not first been rooted in the earth, wither more quickly when touched by hand; but if they have once fixed their root, the hand touches them, and yet does no harm; winds push against them, yet those pushing do not injure them. And constructed walls, if pushed, collapse, unless they have first been dried of their moisture. Therefore the mind, as long as it has not been perfectly dried from the moisture of its depravity, ought not to be touched by the hand of another's tongue, lest before it fully perceives, it lose its solidity, lest when pushed it fall, lest like a sapling without roots, while it is shaken more than it can bear, it wither. Therefore only those things that are firm should be shown as an example. For the mind must first grow strong, and afterward be displayed for the benefit of neighbors, when now it neither falls down when lifted up by praise, nor wastes away when struck by blame. For even though it is said to Timothy: "Command these things and teach; let no one despise your youth," it should be known that in sacred speech sometimes adolescence is called youth. Hence it is written: "Rejoice, young man, in your youth." Therefore the prophet, to show of what authority he is in preaching, is described as being of a mature age, so that life and spirit and all things that are fitting for preaching may be seen to accord with him.

Neither should anyone be troubled against these things by the fact that Jeremiah and Daniel received the spirit of prophecy as boys, since miracles are not to be taken as examples for regular practice. For the Almighty God both makes the tongues of infants eloquent and perfects praise from the mouths of infants and nursing children. But it is one thing what we learn from the use and discipline of teaching, another what we know from a miracle.

Now indeed if it is asked whether something mystical might be indicated in the very expression of that age itself, it is not absurd that the prophet should show the Lord, whom he announces in words, also by the very time of his own age. In the thirtieth year of the prophet Ezekiel the heavens were opened, and he saw visions of the Lord beside the river Chebar, because in approximately the thirtieth year of His age the Lord came to the river Jordan. There therefore the heavens were opened, because the Spirit descended in a dove; a voice also sounded from heaven, saying: "This is my beloved Son, in whom I am well pleased."

But the Hebrew words themselves are also very useful to us for interpreting the mystery. For Chobar is interpreted as heaviness or weight; Ezekiel as the strength of God; Buzi as despised or contempt; the Chaldeans as those who capture or as demons. Therefore Ezekiel came to the river Chobar; for since Chobar is called heaviness or weight, what is fittingly designated by the river Chobar except the human race? Which flows from birth to death, and is heavy to itself from the sins which it both commits and carries, because, as it is written: "Iniquity sits upon a talent of lead." For every sin is heavy, because it does not permit the soul to be lifted up to heavenly things. Hence it is also said through the Psalmist: "Sons of men, how long will you be heavy of heart?" But it is written of the Lord that he himself is the power of God and the wisdom of God. Therefore Ezekiel came to the river Chobar, because the strength of God through the mystery of his incarnation deigned to draw near to the human race bearing the burdens of its sins, which from its birth daily flows toward death, as it is said of him through the Psalmist: "And he shall be like a tree which is planted by the streams of waters." Indeed, he was planted by the streams of waters, because he was incarnate near the falls of the flowing peoples. Now we said that Ezekiel is interpreted as the strength of God, but Buzi as despised. But Ezekiel is the son of Buzi, because the only-begotten of God deigned to be incarnate from that people whom the Lord despised on account of the fault of their unfaithfulness. Therefore the strength of God is born from contempt or being despised, because our Redeemer deigned to assume humanity from a faithless and despised people. But he came into the land of the Chaldeans. The Chaldeans, as we said, are interpreted as those who capture or as demons. For the wicked, because they both commit iniquities themselves and by persuading draw others to iniquity, are certainly those who capture. They are also rightly interpreted as demons, because those who by persuading draw others to iniquity take upon themselves in their own persons the ministry of demons toward iniquity, although they are not demons by nature. Therefore the strength of God came into the land of the Chaldeans, because the Only-begotten of the Father appeared among those who had flowed toward sin in themselves and were drawing others captive to sins.

[Daniel 10:4] "And in the twenty-fourth day of the first month, I was beside the great river which is the Tigris." Ezekiel also had seen a great vision beside a river, the Chebar (Ezekiel 1:1). And it was by the stream of the Jordan that the heavens were opened to the gaze of our Lord and Savior and also to John the Baptist (Matthew 3:1-17). Therefore those critics should leave off their foolish objections who raise questions about the presence of shadows and symbols in a matter of historical truth and attempt to destroy the truth itself by imagining that they should employ allegorical methods to destroy the historicity of rivers and trees and of Paradise.

The Prophet Ezekiel was led captive with Joachin king of Judah to Babylon, and he prophesied there to those who were captives with him, to those repenting that they had willingly handed over the prophecy of Jeremiah to enemies, and yet saw the city Jerusalem to stand, which he had predicted would fall. And in his thirtieth year of age, and in the fifth year of the captivity, he began to speak to his fellow captives. And at the same time, though later, this one in Chaldea and Jeremiah in Judea prophesied. His style is neither greatly eloquent nor excessively rustic, but properly proportioned between both. And he was a priest, as also was Jeremiah, the beginning and ending of the book being wrapped in great obscurities. But also the common edition of him does not differ much from the Hebrew one. Because of that I greatly wonder what was the cause, that when we have the same translators in all the books, in some they translated the same things, in others, different things. Therefore, read this also according to our translation because, by being written in words with spaces, it gives a clearer meaning to readers. And if my friends also mock this, say to them that no one restrains them from writing. But I do not respect him who follows them, which is more clearly said in Greek, as they are called insult-swallowers (φαγολοιδοροι).

You must understand that the heavens were opened not by the firmament being divided but by the faith of the believer, for the one to whom these things are heavenly is the one to whom mysteries are disclosed. At the baptism of the Savior, when the Holy Spirit descended on him in the form of a dove, we read that "the heavens were opened."

(Chapter 1, Verse 1) And it came to pass in the thirtieth year, in the fourth month, on the fifth day of the month. The thirtieth year is not, as many think, the age of the prophet, nor the Year of Jubilee, which is the year of remission; but from the twelfth year of King Josiah of Judah, when the book of Deuteronomy was found in the temple of God, until the fifth year of the captivity of Joachin, also known as Jeconiah, when he was led with his mother to Babylon, along with Daniel and the three young men, and Ezekiel (who was among the first captives of the tribe of Judah) when the wrath of God was poured out on Jerusalem (2 Kings 22; 2 Chronicles 34; 2 Kings 24). But according to the mystical interpretation, the Lord and Savior is prefigured, who came to baptism at the age of thirty (Luke 3), which is the age of perfection in man. Therefore, in the book of Numbers, according to the Hebrews and not as contained in the Septuagint, the priests begin to minister in the tabernacle at the age of thirty and not at the age of twenty-five (Numbers 4). In this sign, Joseph also preceded when he distributed grain to the hungry people in Egypt (Genesis 41), and John the Baptist came to the banks of the Jordan and preached the baptism of repentance (Luke 3). And what is written, in the fourth, the sentence is pending, it is understood in the month. For immediately it follows, in the fifth month. And to make it more clear, they added Seventy before.

It was not enough for one heaven to be opened; a greater number was opened, so that the angels descended not from one, but from all the heavens on those who were to be saved.

He said that the heavens were open, not in reality or in deed but through spiritual contemplation.

Ezekiel indicates the time, adding: "On the fifth of the month, this is the fifth year of the captivity of King Joachin." And so that he might properly indicate the person, he also relates his lineage.

(Verse 2) While I was among the captives by the river Chebar, the heavens were opened, and I saw visions of God in the fifth month: it was the fifth year of the exile of King Joachin. As the captive people sat by the rivers of Babylon, David prophesied in the spirit: By the rivers of Babylon, there we sat down and wept (Psalm 137). Now, Chebar, either it is the name of the river, or certainly, according to its interpretation, which is translated as "grave," it signifies the Tigris and Euphrates, as well as all the great and weighty rivers that are said to be in the land of the Chaldeans. And understand that the heavens are open not by the division of the firmament, but by the faith of the believer, because the celestial mysteries are revealed to them. Hence, in the baptism of the Savior, when the Holy Spirit descended upon him in the form of a dove, we read of the heavens being opened (Matthew 3), and through their opening, the visions of God are revealed. Not just one vision, but multiple visions, as the Lord says through the Prophet: 'I will multiply visions and as a likeness, I have been made in the hands of the prophets' (Hosea 12:10). These are the visions that the entire prophecy of Ezekiel weaves together. According to the Hebrews and other interpreters, the migration is called Joachin and not captivity, as the LXX translated. For he was not captured when the city was conquered, but by his own will, he was taken to Babylon. Therefore, let the first migration be called Joachin, that is, Jechoniah: but let the second or final captivity be called Zedekiah.

The Holy Spirit descended on Christ and remained; he descends on people, assuredly, but does not remain. Furthermore, in the scroll of Ezekiel, who is properly a type of the Savior—no other prophet, I mean of the major prophets, is called, "Son of man"; the title is given strictly to Ezekiel.

To both Daniel and Ezekiel who were in Babylon by the river, the sacraments of the future were unfolded, I mean in the purest of waters, so that the power of baptism could be shown.

So that we can discern and understand the visions of God, it is necessary for us to have the hand and strength of God on us.

Whenever God is going to reveal some sight beyond all expectation to his servants, he leads them out of the cities to a place free from tumult.

"And the word of the Lord came to Ezekiel the son of Buzi, the priest." The hand or arm of the Lord is called the Son, because through Him all things were made. Of whom the Psalmist also says: "Let Your hand be upon me to save me." For the hand of God, which through divinity was not made but begotten, was made through humanity, so that it might heal the wounds of the human race. Therefore the prophet recognized the incarnation of the Only-begotten there, where he saw the hand of the Lord made upon him.

We must consider what order of expression there is in the words of the prophet. For he who had said above concerning himself, "The heavens were opened, and I saw visions of God," afterward adds as if narrating about another: "And the hand of the Lord was upon him there." And then he returns as it were to himself and says: "And I saw, and behold a whirlwind came from the North." What is this, that now Ezekiel speaks, now about Ezekiel? If he had spoken about himself throughout, there would be no question. If he had spoken throughout as if about another, there would likewise have been no question. What then is this, that the prophetic discourse is so varied that now the Prophet speaks about himself, but now another seems to speak about him? But we must know that those who are filled with the spirit of prophecy, by the fact that they sometimes speak openly about themselves, and sometimes utter words about themselves as if about others, indicate that it is not the prophet but the Holy Spirit who speaks through the prophet. For inasmuch as the word is made through them, they themselves speak about themselves; and inasmuch as they speak by the inspiration of the Holy Spirit, the same Holy Spirit speaks through them about them, as the Truth attests who says: "For it is not you who speak, but the Spirit of your Father who speaks in you." Hence Moses also says: "Moses was the meekest man above all men who dwelt on the earth." For he who does not say "I was" but "he was" plainly indicates that he who was speaking through him about him was another. Hence John says: "He saw that disciple whom Jesus loved." Whence Paul also, to show that it was not he who was speaking, said: "Do you seek proof of Christ who speaks in me?" Therefore, since in prophetic speech one is he who presides, another he who serves, when the prophet speaks about himself it is the person of the one serving, but when the Holy Spirit speaks through the prophet about the prophet, the sublimity of the one presiding is shown.

(Verse 3) The word of the Lord came to Ezekiel, son of Buzi, the priest, in the land of the Chaldeans, by the river Chebar. And to Daniel and Ezekiel, who were in Babylon by the rivers, the mysteries of things to come are revealed upon the waters, indeed in the purest waters, so that the power of baptism may be shown. Otherwise, even the apostle Paul, when he was baptized by Ananias in the Lord, having his eyes covered with scales, was freed from blindness (Acts 9). And in Genesis, the first creatures that lived came forth from the waters. It should also be understood that in the thirtieth year of his age the Lord came to baptism: in the fourth month, which is called January among us, and is at the beginning of the year, except for the month of Nisan, the month of the new moon, in which the Passover is celebrated. Among Oriental peoples, after the gathering of crops and the pressing of grapes, when tithes were brought to the temple, October was the first month, and January the fourth. But he adds the fifth day of the month, to signify baptism, in which the heavens were opened to Christ, and the day of Epiphany is venerable until now, not as some suppose, the birthday in the flesh, for he was hidden at that time and did not appear. This is suitable for this time, when it was said: This is my beloved Son, in whom I am well pleased (Matthew 3:17). Furthermore, Buzi is translated into our language, despised and rejected: Ezekiel, strengthened by God. What is thus joined to the Lord, that we may say the Creator of the world, who is the Father of the Savior, is despised and rejected by all heretics, who do not accept the old Testament. It is not surprising that the Lord is the strength of God, since He is the power and wisdom of God Himself.

And the hand of the Lord came upon him there. LXX: And the hand of the Lord came upon me. In order to see the visions of God and understand them, we need the hand and strength of God upon us (1 Corinthians 1). With that hand and arm, the people of Israel were led out of Egypt; even the Magi understood a part of that power, saying: This is the finger of God (Exodus 8). And the Savior in the Gospel said: But if I cast out demons by the finger of God (Matthew 12:28). For it is written in another Gospel: If I cast out demons by the Spirit of God (Luke 11:20).

If you want to understand that this word is said about the Savior, do not hold back. The allegory has its own meaning as well, in this way: the Word of God comes to us as he who was born of the virgin, that is, man; as the Word who lives always in the Father.

Ezekiel is describing the judgment: "As I looked, a stormwind came from the North, a huge cloud with flashing fire, enveloped in brightness; from the midst of which, the midst of the fire, something gleamed like electrum." First, as to the disturbance of natural powers shown by the stormwind; second, as to the conflagration of fires shown by the flashing fire; third, as to the examination of consciences or merits shown by the word brightness, for then the consciences will be clear; fourth, as to the assistants to the judges shown by the word enveloped. Christ in His twofold nature is referred to by the word electrum.

"And behold a whirlwind came from the North, and a great cloud." Because the north wind constrains with cold, the torpor of the malignant spirit is not unfittingly designated by the name of the north wind. The prophet Isaiah also testifies to this, who declares that the devil said: "I will sit upon the mountain of the testament, in the sides of the north." For the malignant spirit held the mountain of the testament, because he subjugated the Jewish people, who had received the law, to himself in faithlessness. For when he holds the hearts of teachers, the devil presides over the mountain of the testament. He also sits in the sides of the north, because he possesses the cold minds of men. Whence also it is said in the voice of the bridegroom in the Song of Songs: "Arise, O north wind, and come, O south wind, blow through my garden, and let its spices flow forth." For when, at the Lord's command, the cold spirit withdraws, the warm spirit occupies the mind of the faithful; which blows through God's garden, that is, the holy Church, so that the fragrances of its virtues may flow forth to the knowledge of many like spices. For when the north wind withdraws, that is, the malignant spirit, the Holy Spirit fills the mind like the south wind. When He blows by warming, immediately the spices of virtues flow from the hearts of the faithful. Therefore the prophet, seeing what things were to come at the end, saw a wind of whirlwind coming from the north, because at the end of the age the malignant spirit will more grievously occupy the minds of men with the cold of his torpor. Whence it is written: "Woe to the earth and to the sea, because the devil has descended to you having great wrath, knowing that he has but a short time." For the ancient adversary has more grievously intensified the efforts of his treacheries in human minds. Against his growing pride, the humility of the incarnate God was made manifest: and so that He might heal the human race from its weakness, then the great power of the physician appeared, when the sickness of the patient increased.

Well, the sending forth of a malign spirit is called a whirlwind. For a whirlwind shatters a building it touches by shaking it. And every temptation of the ancient enemy, which is carried out in the mind, is a whirlwind; because by shaking it through desires, it tears it from the state of its uprightness. But let us pass over in silence these things that will come upon the human race from the cunning enemy at the end, and turn our words to Judaea alone, from which the Prophet came, and whose destruction he beholds in prophesying. She endured a whirlwind from the north all the more grievously when the Lord was incarnate, inasmuch as she fell shaken from her uprightness and remained in cold perfidy through the torpor of the mind. Therefore a whirlwind came from the north when the malign spirit shook the life of the Jewish people in temptation. Where it is also rightly added: "And a great cloud."

For the more anyone burned with cruelty, the more he deserved to be blinded in the darkness of his ignorance. Indeed, they denied the Redeemer of the human race whom they had awaited while understanding him in the law and the prophets, yet denied him when they saw him. Hence it came about that their mind was covered by a great cloud of their ignorance, so that they would not recognize him when seeking him afterward—him whom they had been able to proclaim before, yet refused to love. For when they beheld now his powers and miracles, but now his sufferings, a great cloud had come from the North into the hearts of the unbelievers, because from the cold of their sin, on account of the weakness of his passion, they were blind even amid the signs.

But what followed from that darkness of the great cloud is added, when it immediately says: "And fire enveloping." For by the name of fire, when it is spoken through signification, sometimes the Holy Spirit is designated, and sometimes the malice of the mind. For concerning good fire it is written: "I have come to cast fire upon the earth; and what do I desire, except that it be kindled?" For fire is cast upon the earth when the earthly mind, breathed upon by the ardor of the Holy Spirit, is consumed away from its carnal desires. But concerning evil fire it is said: "And now fire shall consume the adversaries," because the most wicked heart wastes away from its own malice. Moreover, just as the fire of love raises up the mind, so the fire of malice envelops it, because the Holy Spirit elevates the heart which it fills, and the ardor of malice always bends it toward lower things. Therefore Judea, blinded by the cloud of her ignorance, because she soon burst forth into the wickedness of persecution, was enveloped by her own fire, she who entangled herself in the bond of wickedness through that very cruelty with which she burned. "And a wind of whirlwind was coming from the North, and a great cloud, and fire enveloping," because having been led from the coldness of her torpor into the darkness of ignorance, she burst forth even unto the malice of persecution. Whence it is also said to another prophet: "What do you see?" Who immediately responded: "I see a boiling pot, and its face is from the face of the North." For the mind of the Jews, raging in persecution and rolling waves of thoughts in the cruelty of malice, what else was it but a boiling pot? Its face is said to be from the face of the North, because if she had not subjected herself to the adversary spirit through torpor of mind, she would not have burned against good people in such great malice. Therefore fire enveloping follows the cloud, because in them the cruelty of persecution followed the blindness of mind. For if they had known, they would never have crucified the Lord of glory.

But this fire burned in one place and shone in another. For it is added: "And splendor was round about it." For while persecution was being carried out in Judea, the holy preaching of the apostles was scattered throughout the whole world, as they themselves say: "The word of God had been sent to you, but since you have judged yourselves unworthy, behold, we go to the Gentiles." Therefore from the cruelty of malice, which burned up the mind of Judea, almighty God spread light to the Gentiles, because through the fact that she persecuted her Redeemer and his members, with the holy apostles scattered in various directions, we who were situated in the region around Judea in darkness saw the splendor of the true light by the gift of heavenly grace. Whence it is written: "To those sitting in darkness and the shadow of death, a light has risen for them."

And so this fire of malice which burned from the hearts of the Jews in persecution, before it would afflict the holy apostles by raging against them, exercised itself upon the very author and redeemer of the human race. Whence it is also added: "And from its midst as it were the appearance of electrum," that is, from the midst of the fire.

What is designated by the appearance of electrum, except Christ Jesus, the Mediator of God and men? For electrum is made from gold and silver. In electrum, when gold and silver are mixed, the silver increases in brightness, while the gold grows pale from its own brilliance. The one advances toward brightness, the other is tempered from brightness. Therefore, since in the only-begotten Son of God our nature was united to the nature of divinity, in which union humanity grew into the glory of majesty, while divinity tempered itself from the power of its brilliance to human eyes—through the fact that human nature was made brighter, as it were the silver increased through the gold. And because divinity was tempered from its brilliance to our sight, as it were the gold grew pale to us through the silver. For that immutable nature, which remaining in itself renews all things, if it had wished to appear to us as it is, would have burned us with its brilliance rather than renewed us. But God tempered the brightness of his greatness to our eyes, so that while his brightness is tempered for us, even our weakness might become bright in his light through likeness to him, and through grace received might change, so to speak, the color of its condition. Therefore, like electrum in fire is God made man in persecution.

But if anyone wishes to understand these things which we have said about the Lord's first coming also concerning His second coming, he is to be followed with swift agreement, because often the spirit of prophecy in one thing it speaks beholds many things at once. For the whirlwind comes from the North, because indeed the cause of sins demands that the shaking of strict judgment disturb all the elements together. For the terror of the final disturbance is said to come from where it is generated. For since the judgment of final disturbance is carried out to strike the cold minds of sinners, rightly the whirlwind is said to come from the North. This shaking is aptly called a whirlwind, because on that day the hearts of all who shall then be found in mortal flesh will be moved with excessive fear. For when what is written begins to be fulfilled: "The sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken," what mind of man will there be that does not dread the sentence of the eternal Judge? For there then all sins at once return before the eyes, there all things which were done with delight are recalled to memory with fear, there is the darkness of miserable thought from the punishment of approaching damnation. Whence it is also added: "And a great cloud." For then from the memory of sins the darkness of blindness weighs down the perception of the mind, when the reprobate are not permitted to behold the only-begotten Son of God in the form of divinity. For "they shall look upon Him whom they pierced." And, "Let the ungodly be taken away, lest he see the glory of God." Where it is also openly added: "And fire enfolding itself." Because indeed that fire of judgment, which will burn up the aerial heaven and the earth, will no longer permit sinners to be raised up in their pride, but will enfold them, whom without doubt it will crush in the punishment of their damnation.

And there was splendor all around it. For just as lightning goes out from the East and appears even to the West, so will be the coming of the Son of Man. Where no one is then permitted to hide in his mind from the judgment, because he is penetrated by the very brilliance of the Judge. Concerning this it is soon added: "And in its midst was something like the appearance of electrum," that is, from the midst of the fire. For He Himself, our Redeemer, presiding over angels and archangels and all the powers, who as in the likeness of electrum remained one from both and in both natures, both God with the Father, and for our redemption was made mortal with men, will then be seen in His terror, and the fire of judgment will serve Him in vengeance upon the reprobate. For thus it is written: "The day of the Lord will make clear because it will be revealed in fire." Thus the Psalmist says: "God will come manifestly, our God, and He will not be silent; fire will burn in His sight, and around Him will be a mighty storm." Thus the apostle Peter says: "The day of the Lord will come as a thief, in which the heavens will pass away with great violence, and the elements will be dissolved by the heat of fire."

So that the exiled people can be comforted and the purpose of God revealed, the prophet saw a very great vision. As far as its interpretation is concerned, all the synagogues of the Jews are silent beyond what a person can say.

The Savior said that he had come to send fire on earth, and he wanted it to burn in us and in all believers.

In the middle of the fire or the torments of God is the likeness of amber, which is more precious than gold or silver, and after judgment and torments, which seem awkward and hard to those who suffer them, a flash of lightning more precious than amber appears, while all things are steered by the providence of God and what is considered punishment is in fact a medicine.

(Verse 4) And I saw, and behold, a whirlwind wind was coming from the north, and a great cloud, and a rolling fire, and brightness around it. And within it was something like the appearance of electric sparks, that is, from within the fire. LXX: And I saw, and behold, a spirit was coming from the north, carrying (or lifting) a great cloud within it, and a shining fire, and brightness around it. And within it was a vision like electric sparks within fire, and brightness within it. In the consolation of the migrating people, and in the revelation of God's sentence, the prophet sees the greatest vision. By its interpretation, all the synagogues of the Jews are rendered speechless, beyond those who say that it is beyond human, and they attempt something about this and about the building of the temple, which is written at the end of this prophecy. However, we, comparing spiritual things with spiritual things, according to the measure of our small intellect, can more suspect than explain. We will believe kind and faithful readers, seeking forgiveness, that they may favor our audacity, or rather the measure of our faith, rather than be angry. First of all, it must be known that the term spiritus, which we have interpreted as 'wind' in accordance with Aquila, and as 'blast' and 'stormy wind' in accordance with Symmachus and Theodotion, can be understood by others as coming from a favorable direction and by others as coming from an unfavorable direction. The Hebrew word Rua, depending on the quality of the places, can be understood as 'spirit,' 'soul,' or 'wind.' 'Spirit' as in: 'Send forth your spirit and they shall be created' (Ps. 103, 30). Soul: His spirit will go forth and return to its own land (Ps. 144:4). Wind: You will break the ships of Tarshish with a violent wind (Ps. 47:8). And elsewhere: Fire and brimstone, and a spirit of storms, is the portion of their cup (Ps. 11:7). Those who study the wind and the breath of the storm understand this: the anger and fury of God coming from the north, that is, from Nebuchadnezzar, and that Jerusalem will be captured after six years of this vision. This is the vision of the fifth year of the reign of King Joachin, who was the fifth king of Jerusalem during the reign of Sedeciah. We read that after six years, in the eleventh year of his reign, when the city was captured, he was taken to Babylon. It is revealed to those who dwell near the river Chobar and who willingly submitted themselves to the king that they have done well to obey God's judgment. In a short time, both the province of Judaea and the city of Jerusalem are to be captured. And when a great cloud is described, let us understand that it brings rains of destruction upon Judea, and showers of collisions. And the wrapped fire shows the future punishments and the evils of captivity. And the splendor around it signifies the open judgments of God. But those who think in the opposite way, that is, the good, understand the spirit that takes away, or lifts up, the Holy Spirit, who takes away vices and sins from people, or raises the fallen to sublime things, and makes them retreat from the very cold North wind, from which evils blaze up over the whole earth (Ecclesiasticus 43); and in Jeremiah, that terrifying pot is kindled from the face of the North wind (Jeremiah 1). They also refer to the great cloud in relation to the person of Christ, who came to Egypt of this world upon a light cloud: and properly it is called great in comparison with the lesser clouds, namely, the prophets and apostles and all the saints, of whom it is written: And thy truth unto the clouds (Ps. XXXV, 6); and: I will command the clouds that they rain no rain upon Israel (Isai. V, 6); and elsewhere: The cloud is the dust of his feet (Naum I, 3); and again: Clouds and darkness are round about him (Ps. XCVI, 2). And also the shining fire and the splendor around it, according to what is written: God is a consuming fire (Deut. IV, 24). The Savior says that he came to send fire upon the earth, and desires to burn in us and all who believe (Luke XI); although he brings terror and punishment to sinners, nevertheless he shines with splendor and is full of light and brightness. Therefore, he purifies us so that he may grant us greater joys in purity and purification.

When you have been purified by the sweeping wind, to the extent that it has swept away every evil from you and everything of evil character in your soul, then you will begin to benefit from the great cloud that envelopes the sweeping wind.

After I wrote the letter, I remembered what is written in Ezekiel, which he showed as an example of perfection. He saw an animal above the river Chebar that had four faces and four feet and four wings. The face of the cherub is when the Spirit of God rests in the soul and ensures that it gives praise with a pleasant and beautiful voice. When he wants to rise and enquire of a person, he takes on himself the face of the man. But what is the ox? That is surely when the faithful soul is involved in struggle; the Spirit assists in the form of an ox, which is a strong animal, able to confound Satan. And what of the eagle? The eagle flies to the heights, higher than all the birds that fly. When the soul ascends to the heights, the Spirit comes and acts in the form of an eagle, so that it can remain on high and be near to God.

"Within it were figures resembling four living creatures." The four orders are designated by the four living creatures: the order of pontiffs by the lion, that of martyrs by the ox, that of confessors by the man, that of virgins by the eagle, by reason of contemplation. Thus the separation of the pure from the impure, of the sheep from the goats, will be brought about by Christ.

Ezechiel beheld "within figures resembling four living creatures;" and the first had the face of a man, the second that of a lion, the third that of an ox, and the fourth that of an eagle. And each one had four faces. All agree that the "four living creatures" represent the writers of Sacred Scriptures, mostly the Prophets and the Evangelists. Ezechiel intends to describe these meanings in the order of their importance: therefore he begins with the natural face of a man, which signifies the literal interpretation.

Now, the literal meaning resembles a natural face, that of a man, while the others are symbolical. The lion, being magnificent, points to allegory, or what we should believe; the face of an ox, that pulls the plow and furrows the soil for the harvest, points to tropology, or moral obligation; the eagle that flies on high points to anagogy. The first face, the literal, is open; the second is lifted up on high by magnificence; the third, the tropological, is fruitful; the fourth looks upon the sun almost without flinching.

After this description of the prophet, we still cannot comprehend as we read. But if we cannot comprehend the throne that he has described, how will we be able to comprehend him who sits on it, the invisible and ineffable God? It is impossible to examine closely the nature of God, but for his works, which we see, we can offer him praise and glory.

"And in the midst of it the likeness of four living creatures." What is said to be in the midst of it, whether of electrum or of fire, nothing prevents us from understanding, because these four living creatures, namely the holy evangelists, were both strengthened in the virtue of faith from the incarnation of the same Lord, and afflicted with many tribulations in the fire of persecution.

And because then all the saints who perfectly abandoned the world come as judges, it is fittingly soon added: "And in the midst of it was the likeness of four living creatures." For what is signified by the four living creatures except the four evangelists? And not without reason is the number of all the perfect expressed through the four evangelists, because all who are now perfect in the Church have learned the rectitude of their perfection through their Gospel. For in the midst of it was the likeness of four living creatures, because those who have now followed perfect works according to the Gospel precepts will then be seen united to his body, joined to his majesty, and made judges together with him. For this is why it is said to the holy apostles themselves: "You who have followed me, in the regeneration, when the Son of man shall sit on the throne of his majesty, you also shall sit upon twelve thrones, judging the twelve tribes of Israel." Hence Isaiah says: "The Lord will come to judgment with the elders of his people." Hence Solomon speaks of the Church, saying: "Her husband is noble in the gates, when he sits with the senators of the land."

"And this was their appearance: there was the likeness of a man in them." Since a little later these holy living creatures are described as distinct in their individual forms, so that one is said to be like a man, another like a lion, another like a calf, and another like an eagle, what does it mean that in this place it is said of all of them together, "The likeness of a man was in them"? But who is described as a man in this place, if not he of whom it is written: "Who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men, and found in appearance as a man"? Therefore these living creatures, that they may be able to rise to the virtue of holiness, strive toward the likeness of this man. For they would not be holy if they did not have the likeness of this man, because whatever is in them of tender compassion, whatever of gentleness of spirit, whatever of zeal for righteousness, whatever of the keeping of humility, whatever of the fervor of charity—all this they drew from the very fountain of mercy, from the very root of gentleness, from the very power of justice, that is, from the Mediator between God and men, God the Lord. The outstanding preacher shows that he has the likeness of this man, saying: "Be imitators of me, as I also am of Christ." He urges us to rise to his likeness when he says: "The first man was from the earth, earthly; the second man is from heaven, heavenly. As we have borne the image of the earthly, let us also bear the image of him who descended from heaven." For each holy person is led to the likeness of this man to the extent that he imitates the life of his Redeemer. For to be at variance with his commandments and works, what else is it but to depart far from his likeness?

Holy preachers weep over the life of sinners; but of our very Head it is written that he wept over Jerusalem. They rejoice over the good deeds of their subjects, and they love those who act rightly; but of our Redeemer it is written that when a certain young man said, "All these things I have kept from my youth," he loved him more. Holy preachers bear insults inflicted upon them and return no insult in turn; but when it was said to our Redeemer, "You have a demon," he did not return injury but responded gently, saying: "I do not have a demon." Holy preachers burn with zeal for righteousness; but the Redeemer of all, having made a whip of cords, drove out those selling and buying from the temple, overturned the seats of those selling doves, and poured out the money of the money-changers. In all that they do with strength, they guard humility with their whole intention; but through our Redeemer it is said: "Learn from me, for I am meek and humble of heart." Holy preachers also love their persecutors; but he himself, the author and redeemer of all, placed in his passion, interceded for his persecutors, saying: "Father, forgive them, for they know not what they do." They lay down their bodies in suffering for their brothers; but the author of life gave himself up even to death for the life of the elect. Let it therefore be said of the holy living creatures that the likeness of a man is in them, because that they are holy, that they are wonderful—this is in them from the appearance of likeness, that is, from the power of imitation. For our Redeemer is the head of us all. And through Solomon it is said: "The eyes of the wise man are in his head, but the fool walks in darkness." For we have our eyes in the head when we contemplate the life of our Redeemer in silent meditation, when our whole intention raises itself to the imitation of him, lest if the eye of the mind neglects to look upon the ways of light, it immediately falls closed into the darkness of error. The Prophet was hastening to rise to the likeness of this man when he said: "I will exercise myself in your commandments and consider your ways." For he who silently considers the ways of the Lord in his mind, and hastens to exercise himself in his commandments, what else does he reform in himself but the image of the new man? Because this is done unceasingly in the hearts of the saints, it is rightly now said of the living creatures: "The likeness of a man was in them."

After this likeness which is now maintained in moral conduct, we eventually arrive at the likeness of glory. For John says of this: "Now we are children of God, and it has not yet appeared what we shall be. But we know that when he appears, we shall be like him." He soon adds how this can come about, saying: "Because we shall see him as he is." For God's being is to remain eternal and unchangeable. For everything that changes ceases to be what it was and begins to be what it was not; but God's being is never to be in a dissimilar state. Hence it is said to Moses: "I am who I am. And you shall say to the children of Israel: He who is sent me to you." James also says: "With whom there is no change, nor shadow of alteration." And so it is said through John: "We shall be like him, because we shall see him as he is," because through the fact that we behold the essence of his nature, freed from our mutability, we are fixed in eternity. For we shall be transformed in him whom we shall see, because we shall lack death by seeing life; we shall transcend our mutability by seeing the immutable. We shall be held by no corruption by seeing the incorruptible.

Moreover, there will be a likeness of the man even in our bodies at that time. For it is said through Paul: "Our citizenship is in heaven; from whence also we look for the Savior, the Lord Jesus Christ, who will transform the body of our lowliness, conformed to the body of his glory." Therefore the bodies of the elect will then be conformed to the glory of the Lord's body, which even if they do not have equality with his glory by nature, they will nevertheless have a likeness of his configuration by grace. Since therefore a likeness of his life is now drawn out in the conduct of the elect, and in the resurrection there follows a likeness of eternity in the mind, because we shall see him as he is; and since our bodies also will receive a likeness of him in configuration, let it rightly be said of the holy living creatures: "A likeness of a man was in them."

(Verse 5.) And in the midst of it is the likeness of four living creatures, and this is their appearance: the likeness of a human in them. And what follows, And there is a brightness in it, should be noted with a mark. Unless the Scripture had added, saying: That is, from the midst of the fire, because of the ambiguity of the word, we might have erred and thought that the appearance or vision was of lightning in the midst of the wind or of a spirit. Therefore, it should be understood that in the midst of the fire and torments of God, there is a likeness of lightning, which is more precious than gold and silver. So after judgment and torments, which seem sad and hard to those who endure them, the more precious brightness of lightning appears, while the providence of God governs all things, and what is thought to be punishment is actually medicine.

The cherubim are interpreted as the fullness of knowledge. Whoever is full of skill becomes a cherub that God drives.

The four animals that bore the chariot were a type of the leading characteristics of the soul. For as the eagle rules over all the other birds and the lion is king of the wild beasts and the bull over the tamed animals and humanity rules over all creatures, so the soul has certain dominant powers that are superior to others. I am speaking of the faculties of the will: conscience, the mind and the power of loving. For it is through such that the chariot of the soul is directed, and it is in these that God resides. In some other fashion also such a symbolism can be applied to the heavenly church of the saints. In this text of Ezekiel's vision it is said that the animals were exceedingly tall, full of eyes. It was impossible for anyone to comprehend the number of eyes or grasp their height since the knowledge of such was not given. And in a similar manner the stars in the sky are given for people to gaze on and be filled with awe, but to know their number is given to no one. So in regard to the saints in the heavenly church it is permitted to all who only enter into it and enjoy it as they strive to live in it. But to know and comprehend the number of the saints is given only to God.

The four holy living creatures, which are foreseen through the spirit of prophecy, are described with subtle narration when it is said: "Four faces to each one, and four wings to each one." What is expressed by the face except knowledge, and what by the wings except flight? For indeed each one is recognized by the face, while by wings the bodies of birds are lifted up on high. The face therefore pertains to faith, the wing to contemplation. For through faith we are known by almighty God, just as He Himself says of His sheep: "I am the good shepherd, and I know my sheep, and mine know me." Who says again: "I know whom I have chosen." But through contemplation, because we are raised above ourselves, we are as it were lifted into the air. Therefore four faces belong to each one, because if you should ask what Matthew thinks concerning the incarnation of the Lord, he undoubtedly thinks what Mark, Luke, and John think. If you should ask what John thinks, it is without doubt what Luke, Mark, and Matthew think. If you should ask what Mark thinks, it is what Matthew, John, and Luke think. If you should ask what Luke thinks, it is what John, Matthew, and Mark think. Therefore four faces belong to each one, because the knowledge of faith, by which they are known by God, is the same in one as it is simultaneously in all four. For whatever you find in one, you rightly recognize this same thing in all four together.

And four wings to each one, because they all together harmoniously preach the Son of God Almighty, our Lord Jesus Christ, and lifting the eyes of the mind to His divinity, they fly with the wing of contemplation. Therefore the faces of the Evangelists pertain to the humanity of the Lord, the wing to His divinity, because in Him whom they behold as corporeal, they gaze as it were with their faces. But when they proclaim that He is uncircumscribed and incorporeal in His divinity, they are lifted as it were into the air by the wing of contemplation. Therefore, since there is one faith in His incarnation in all of them, and an equal contemplation of His divinity in each one, it is rightly said now: Four faces to each one, and four wings to each one.

(Verse 6) And in the midst of it is the likeness of four living creatures, and this is their appearance: the likeness of a man is among them. In the midst of it, it is understood, is indeed electricity: but it is better to understand it as fire, which is light for believers and punishment for unbelievers. Therefore, in the midst of this fire, there was the likeness of four living creatures, a likeness, not a nature; and the four living creatures that are later called quadriform, are one likeness of a man, so that all things in the world may be shown to be rational: 'Let us make man in our image and likeness' (Genesis 1). But the image and likeness of God is not the form of the body, but of the mind: described according to the true image of Christ, who is the image of the invisible God. These rational creatures exist in four places, either because of the four cardinal points of the world, by which the globe is enclosed, or because of the four places: celestial, terrestrial, infernal, and supercelestial, of which the apostle Paul also speaks: That at the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Philippians 2, 10). Of the three, there is Paul's testimony. Let us see the fourth. Praise the Lord, ye heavens of heavens, and the water that is above the heavens, let the name of the Lord be praised (Psalm CXLVIII, 5). And again, by the Apostle, other heavenly things are said, and other things above heavenly (I Corinthians XV).

What is designated by feet if not the steps of actions? Therefore the feet of the four living creatures are described as being straight, because the works of the holy evangelists and of all the perfect are not twisted to follow iniquity. But those do not have straight feet who are bent back to the evils of the world which they had abandoned. Of whom it is written: "The dog returned to his own vomit, and the sow that was washed to her wallowing in the mire." The distinguished teacher grieved over certain ones because they had twisted the straightness of their feet backward, to whom he said by way of rebuke: "How do you turn again to the weak and beggarly elements, which you desire to serve again? You observe days, and months, and seasons, and years. I fear for you, lest perhaps I have labored among you in vain." He who admonishes others, saying: "Therefore lift up the hands that hang down, and the weakened knees, and make straight steps with your feet." But in order that gravity of life, fortitude, and discretion might be shown in these same holy preachers, it is rightly added: "The sole of their foot was like the sole of a calf's foot."

For the holy preachers are designated by the name of oxen, as Paul the Apostle teaches, explaining the testimony of the law: "You shall not muzzle the ox that treads out the grain." In the holy preachers, therefore, the sole of the foot is that of a calf, namely proceeding with maturity, and strong, and divided, because each preacher has both reverence in maturity, and strength in work, and division of the hoof in discernment. For his preaching is not easily received if he appears to be frivolous in his conduct. And there will be no display of maturity if strength of work is not present against all adversities. Moreover, the strength of work itself loses the merit of virtue if it is not discerning in understanding. For behold, we read Sacred Scripture: if we understand everything according to the letter, we have lost the virtue of discernment; if we lead everything toward spiritual allegory, we are similarly bound by the folly of indiscretion. For the holy preachers read the sacred words, and sometimes they accept the letter in its historical sense, sometimes indeed they seek the spirit through the meaning of the letter. And at times they imitate the good deeds of the preceding fathers just as they find them according to the letter; at times they understand spiritually certain things that are not to be imitated according to history, and they strive toward advancement. What else, therefore, do the holy preachers do in their work but divide the hoof in their foot? Concerning whom it is still fittingly added: "And sparks like the appearance of glowing bronze."

Bronze is a very resonant metal. And rightly are the voices of preachers compared to bronze, because their sound has gone out into all the earth, and their words to the ends of the world. Moreover, bronze is fittingly called glowing, because the life of preachers both resounds and burns. For it burns with desire and resounds with the word. Glowing bronze, therefore, is preaching set on fire. But sparks come forth from glowing bronze, because from their exhortations flaming words proceed to the ears of the hearers. Rightly, moreover, are the words of preachers called sparks, because they set on fire those whom they touch in the heart. It should also be considered that sparks are very fine and thin, because when holy preachers speak of the heavenly fatherland, they are not able to reveal as much by their word as they can burn with desire. From their tongue, therefore, certain sparks as it were come to us, because from the heavenly fatherland scarcely something faint is known through their voice, which nevertheless is not faintly loved by them. For they are neither able to see the heavenly glory as great as it is, nor able to speak as much as they see. Glowing bronze, therefore, casts forth sparks when the preacher is scarcely able to speak faintly of that by which he himself is powerfully set on fire. But by divine mercy it is brought about that from these very faint sparks the soul of the hearer is inflamed, because there are some who, when they hear small things, are filled with greater desire; and from that source they burn perfectly in the love of God, from which they have received only the faintest sparks of words.

The word of preaching is indeed a seed in the heart of the hearer. And the good hearer afterwards brings forth from it a great harvest of knowledge, from which he had previously received only a small seed of speech. To this matter the miracle performed by the prophet Elisha for the widow fittingly corresponds, who, lest she lose her two sons when the creditor took them away, obeyed the prophet's words, and from the little oil she had, she poured it out through empty vessels, which were all afterwards filled to the brim, and from their filling the woman was freed from her debt to her creditor. What else does this woman signify but the holy Church, mother of two peoples, that is, the Jewish and the Gentile, as if of two sons? She had previously received from the creditor, as it were, a certain coin of sin through the persuasion of the cunning spirit by perverse work, and she feared to lose the two sons whom she had begotten in faith. But obeying the prophet's words, that is, the precepts of Sacred Scripture, she poured from the little oil she had into empty vessels, because when the empty minds of many hear something small about the love of the Divinity from the mouth of one teacher, with grace abounding, they are filled to the brim with the ointment of divine love. And now many hearts, which were previously empty little vessels, are full of the ointment of the Spirit, which seemed to have been poured only from a small quantity of oil. While this is given to some and to others, and faith is received by the hearers, the woman of Zarephath, namely the holy Church, is no longer held under debt to her creditor.

(Verse 7) The four faces to one, and the four wings to one, and their feet were straight feet, and the sole of their feet was like the sole of a calf's foot, and they sparkled like the appearance of burnished brass. And the hands of a man were under their wings on their four sides. LXX: And the four faces to one, and the four wings to one, and their legs were straight, and they had winged feet. And they sparkled like flashing bronze, and their wings were light, and the hands of a man were under their wings on their four sides. Of the four animals, whose appearance was a likeness of a human (only in such a way that each had four faces, and four wings, and straight legs, and the sole of their feet was like the hooves of a calf, or, as the eagle interpreted it, round, which the LXX completely omitted), of the shining sparks of bronze, and of their light feathers, which are not mentioned in Hebrew, of the hand of man also under their wings in four parts, and the rest which the prophetic speech describes, we will endeavor to explain what it seems to say to us, when we briefly summarize the opinions of each person. Some claim that the four Gospels, which we have also followed in the preface of the commentary on Matthew, are designated by the names of these animals: Matthew, because it describes Jesus as a man: The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. They attribute it to Mark the lion: The beginning of the Gospel of Jesus Christ, the Son of God, as it is written in the prophet Isaiah: The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight (Isaiah 40:3). Calves, to the Gospel of Luke, which begins with the priesthood of Zacharias. Eagles, to the beginning of John, who, soaring to the heights, began: In the beginning was the Word, and the Word was with God, and the Word was God. Regarding what we think about these, we have said in the aforementioned work, and more fully in the Apocalypse of John (Chapter IV), the appearance and names of these animals refer to the four Gospels (or, to the Evangelists). We will try to explain in their proper place how the description of all animals can be adapted. But others, who foolishly follow the wisdom of philosophers, think that there are two hemispheres in the two temples of the Cherubim, us and the Antipodes, as if humans were lying on their backs and falling. Many, according to Plato, attribute the rational soul, the irascible soul, and the concupiscent soul, which he calls the logical, the spirited, and the appetitive, to man, lion, and calf: placing reason, knowledge, mind, and counsel, as well as the same virtue and wisdom, in the citadel of the brain; but attributing ferocity, anger, and violence to the lion, which resides in the gall. Moreover, they place desire, luxury, and the craving for all pleasures in the liver, that is, in the calf that clings to the works of the earth. And they consider as a fourth thing, which is beyond and outside these three, what the Greeks call συντήρησιν, which is the spark of conscience that is not extinguished even in Cain's heart, after he was cast out of paradise. And it is by this spark that we, conquered by pleasures or by madness, and sometimes deceived even by the semblance of reason itself, feel that we sin. How properly they are appointed to eagles, not mixing themselves with the three, but correcting the three wandering ones; which in the Scriptures we sometimes read is called the spirit, who intercedes for us with unutterable groanings. For no one knows the things that belong to man, except the spirit that is in him. Whom Paul also, writing to the Thessalonians, prays that they may be preserved sound in soul and body. And yet this very conscience, according to what is written in Proverbs: The wicked man, when he comes into the depth of sins, contemns it (Prov. XVIII, 13): we see certain individuals being precipitated and losing their place, who do not even have shame and modesty in their transgressions, and deserve to hear: Your face has become like that of a harlot, you did not want (Al. you do not know) to be ashamed (Jerem. III, 3). Therefore, God guides this chariot like a charioteer, and restrains it running with uncontrolled steps, making it obedient, and forces it to obey His command. We will also discuss the nature of the soul, that is, the soul of man, which is called the microcosm by the same philosophers. Some believe that the four elements of the world, namely fire, air, water, and earth, are simply represented in four animals, according to the opinion of Hippocrates. How these elements mix with each other, and how they seem to be joined together and touch each other, and how they have four distinct species and forms in one animal, is not the purpose of this work. They also consider the four wheels rising from the earth to the heights, joined to each other by four-formed animals or the mixture of the same elements, or the cycle of the four seasons, which is completed by nine months, and the turning year, which has received its name from the fact that it always turns and returns to itself. Of these things, it has been beautifully said in one verse:

Spring, summer, autumn, winter, and months, and years. And it is said: There was a wheel in a wheel, they think to signify the year in the year. About which another poet (Virgil, II Georg.) says:

And in its own footprints, the year rolls on. They also want this sky, which we observe, to be understood as a likeness of crystal: under which four living creatures roll and pass. And they think that the throne of sapphire-colored, and the man sitting above it in human likeness, described the omnipotence of God, who rules over all things and has everything under his feet. And, finally, it is said: This is the vision of the likeness of the glory of God, through which, as through a certain picture and image, providence is demonstrated. And just as the feet of animals are said to be straight, and the hoof of a calf, or round, to soar from earthly things to heavenly things, and with all angles cut off, to follow roundness, which is the most beautiful of all shapes. To show shining sparks, indicating all things full of light, and the hands of man under the wings of both man himself, and lion, and calf, and eagle: so that reason may support all things, and lift them up from earthly humility to heavenly things. These things can be referred to both the Gospels and everything we have mentioned above. I remember hearing about four passions, which Cicero discusses in detail in his Tusculan Disputations: joy, sadness, desire, and fear, of which two are present and two are future, symbolized by four animals, about which Virgil also briefly speaks in Book VI of the Aeneid.

From here they fear, desire, grieve, and rejoice: the things that should be subject to the rule and power of God; and which, on the contrary, the four virtues - Prudence, Justice, Fortitude, and Temperance - are set against or imposed upon, in order to be governed by their authority. They completely neglect to mention how these virtues are adapted to the faces of man, lion, calf, and eagle. On these matters, the same philosopher and orator discuss in three books addressed to their son concerning duties. I have read a brief dispute by a certain Catinaeus, whom the Syrians call 'subtle,' that is, sharp and ingenious, which asserts that the arrangement of the twelve tribes of the camp can be described in the wilderness, towards the East and West, North and South, which are joined together by love and kinship, and this is the wheel within a wheel, which is guided by the spirit and protected by a cloud in the desert, and illuminated by a column of fire at night; they do not return to Egypt, but always hasten to go to the promised land. But the eagle in the midst represents the Holy of Holies, and the face of the man represents the whole of Israel; the lion represents the royal scepter of Judah; the calf represents the priestly and Levitical tribe. In addition, the face of the eagle symbolizes the divine vengeance and retribution from heaven, overseeing everything, and prepared to tear apart the sinner, as it is said in Hosea: 'As an eagle over the house of God' (Hos. 8:1), that is, the temple. And in the same prophet Hosea (17), the great eagle with large wings and claws, which has the ability to enter into Lebanon, is understood to represent Nebuchadnezzar, whom even now signifies as coming, and sitting upon such a four-wheeled chariot like a charioteer, governing and commanding what is to be done or not to be done. However, he says, it is said to the people who live in Babylon, that if they submit their necks to God and obey his restraints, they will earn his help again, and they will regain the land which they had lost.

"And the hand of a man under their wings on four sides." The four parts can be understood in this place as the four regions of the world, namely East, West, South, and North, because the preaching of the saints has gone forth by God's authority into all parts of the world.

We can also understand by the four principal parts the four virtues from which the remaining virtues arise, namely prudence, fortitude, justice, and temperance. We truly receive these virtues when we maintain their order. For prudence is first, fortitude second, justice third, and temperance fourth. For what good can prudence do if fortitude is lacking? For to know what one cannot do is more a torment than a virtue. But he who prudently understands what he should do, and bravely does what he has understood, is without doubt already just; yet temperance ought to follow his justice, because justice very often falls into cruelty if it lacks moderation. Therefore that justice is truly justice which governs itself with the restraint of temperance, so that in the zeal with which one burns, he may also be temperate; lest if he burns too intensely, he lose the justice whose limits he does not know how to maintain.

There are two lives of holy preachers, namely active and contemplative; but the active is prior in time to the contemplative, because through good work one strives toward contemplation. The contemplative, however, is greater in merit than the active, because the latter labors in the practice of present work, while the former already tastes the coming rest with an inner savor. What therefore is signified by hands if not the active life, and what by wings if not the contemplative life? The hand of a man is therefore under their wings, that is, the power of work is under the flight of contemplation. This is well represented in the Gospel by those two women, namely Martha and Mary. For Martha was busy about frequent service; but Mary sat at the Lord's feet and listened to his words. Therefore one was intent on work, the other on contemplation. One served the active life through external ministry, the other the contemplative through the suspension of her heart upon the word. And although the active life is good, the contemplative is nevertheless better, because the former fails with mortal life, while the latter grows more fully in immortal life. Hence it is said: Mary has chosen the best part, which shall not be taken from her. Since therefore the active is lesser in merit than the contemplative, it is rightly now said: The hand of a man under their wings. For even if through the active life we do something good, yet through the contemplative we fly toward heavenly desire. Hence also in Moses the active is called servitude, but the contemplative freedom.

And since both lives are from the gift of grace, nevertheless as long as we live among our neighbors, one is for us a matter of necessity, the other of will. For who, knowing God, enters into His kingdom unless he first does good works? Therefore, without the contemplative life those can enter the heavenly homeland who do not neglect the good works they are able to perform; but without the active life they cannot enter if they neglect to do the good works they can. The former, therefore, is a matter of necessity, the latter of will. The former is in servitude, the latter in freedom. Hence it is said to Moses: If you buy a Hebrew servant, he shall serve you for six years, and in the seventh he shall go out free without payment. With whatever garment he entered, with such let him go out. If he has a wife, let his wife also go out with him. But if his master has given him a wife, and she has borne sons and daughters, the woman and her children shall belong to his master, but he himself shall go out with his clothing. But if the servant says, I love my master and my wife and children, I will not go out free, his master shall bring him to the gods, and he shall be brought to the door and the posts, and his master shall pierce his ear with an awl, and he shall be his servant forever. We have given this testimony at somewhat greater length in order to show the distinction between servitude and freedom in both lives. But it should not be burdensome if we pursue this in exposition, so that we may confirm those very things which we have said.

For "Hebrew" is interpreted as "one who crosses over." And a Hebrew servant is purchased when anyone who now crosses over from this world in mind is subjected to the service of the Almighty Lord. For he desires to serve the true God who has learned to cross over from this world in mind. Thus Moses crossed over, that he might see the vision. Thus David, when he saw the wicked exalted and lifted up above the cedars of Lebanon, crossed over, and behold, he was not. Because we perhaps believe the powers of the wicked to be something great, unless we cross over in mind to the enduring age. But the Hebrew servant who has been purchased is commanded to serve for six years, so that in the seventh he may go out free without payment. For what is designated by the number six except the perfection of the active life? What is expressed by the number seven except the contemplative life? Therefore he serves for six years, and in the seventh goes out free, because he who through the active life which he has perfectly fulfilled passes over to the freedom of the contemplative life. And it should be noted that he goes out free without payment, because those who after they have done everything say they are unprofitable servants, for them without doubt, just as the active life itself was from a gift, so also the contemplative will be from grace. With whatever garment he entered, with such let him go out, because it is altogether necessary that each one of us persevere in that which he begins, and continue until the end of the work in the intention with which he began. For he crosses over well to the contemplative life who in the active life has not changed the garment of his intention for the worse. And there are some who before they are joined to the service of Almighty God in holy conduct already love to do good works. But there are others who learn good works after they have come to the service of Almighty God. Therefore he who strove to have good works even before he came to God's service, is a Hebrew servant purchased with a wife.

And generally he who is such can pass over to the contemplative life, and yet not abandon the active life. Hence it is also added there: "If he has a wife, and the wife goes out together with him." For the wife goes out with him to freedom when he who has attained contemplation does not abandon outwardly the action of good work by which he can benefit others. But if the Lord has given him a wife, and she has borne sons and daughters, the woman and her children shall belong to his master, but he himself shall go out with his clothing. The master gives a wife to the purchased servant when any preacher joins to good action him whom he has bound to the authority of almighty God. For preachers are also called masters, as it is said to Elisha the prophet concerning his preacher: "Do you know that your master will be taken from you?" And the wife of the purchased servant bears sons and daughters when good action produces strong or tender fruits. But the woman who was given by the master remains with the same master along with her children, while the servant himself goes out with his clothing, because good action, or the fruits of that same good action, are reckoned to the reward of the preacher. But he himself, persevering in the intention of his desire, goes out free to contemplation through heavenly grace. "But if the servant says, 'I love my master, and my wife and children; I will not go out free.'" The servant loves his master when he guards the words of the preacher with a careful mind. Also loving his wife and children, he refuses to go out free when, loving the active life and its fruits, he does not wish to pass over to the contemplative life, because considering that he has good works in the service of his ministry, he refuses to withdraw to the quiet of freedom. But let his master offer him to the gods, and let him be brought to the door and the posts, and let him pierce his ear with an awl, that he may be his servant forever. For he who has resolved to remain in the active life is offered by his master to the gods when he is instructed by his preacher in the sayings of the ancient fathers, who were priests for us in the way of the almighty Lord. And he is led to the door and posts of the tabernacle so that he may hear something more profound about the entrance to the heavenly dwelling, and may subtly recognize the day of the fearful judgment, lest through the good works which he does he seek to please men. And so his ear is pierced with an awl when his mind is struck by the subtlety of the fear of God, so that, transfixed by the sharpness of the word, through everything he does he may know to always attend to the entrance of the kingdom, and as it were to carry an ear pierced from the door and post of the tabernacle.

He will be a servant in this age, so that he may be able to be free after this age. For he is a servant in this age who has resolved through the active life to serve men, so that after the present age he may be able to attain true freedom. Concerning this it is said through Paul: "Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God." For then there will be true freedom in us, when our adoption shall have attained to the glory of the children of God. But now not only is the active life in servitude, but even contemplation itself, by which we are caught up above ourselves, does not yet perfectly obtain freedom of mind, but imitates it, because that inward rest is seen in a mirror dimly. Yet however great may be the limitation of contemplation, it is already far broader and more sublime than the active life, since it passes over to a certain freedom of mind, thinking not on temporal things but on eternal. Since therefore the contemplative life flies up to higher things and far surpasses the active life by a certain, so to speak, dignity of its security, it is fittingly said now: "And the hand of a man was under their wings."

But if in this place our Redeemer is understood as the man, the hand of the man is under their wings, because unless God had become man, who raised the minds of the preachers to heavenly things, those living creatures that appear would not fly. Nor is it unfittingly said that the hand of the man is under the wings, because of this same Redeemer of ours it is written: "Who being the brightness of glory and the figure of His substance, and upholding all things." His hand therefore carries our hearts, His hand raises us up in contemplation. For unless, as has been said, the almighty Word had become man for the sake of men, human hearts would not fly to contemplate the excellence of the Word. Therefore the minds of men have been made lofty from the same source whence the humble God appeared among men. Let it therefore be said of the holy living creatures, let it be said: "And the hand of a man under their wings."

(Vers. 8, 9.) And they had four wings, and their wings were joined one to another. They did not turn back when they walked, but each one moved forward before its face. The Gospels are joined to each other and cling together, and they fly to and fro throughout the whole world, running here and there, without end to their flight, never surpassing or receding, but always proceeding to further things. And both Paul and Virgil say: Forgetting the things that are past, and reaching forth towards those things that are still to come. We can say the same about the virtues of the soul, about the passage of time, and about the mingling of the elements, that, leaving behind the past, they always hurry back to the former things. And the fact that times slip away and flee is demonstrated in a short verse.

But meanwhile it flees, time flees irreparably. And in a lyric poem (Horace, Odes, 14).

Alas, alas, fleeting years slip away, Posthumus, Posthumus!

"And they had faces and wings on four sides, and their wings were joined one to another." They have faces and wings in four directions, because in preaching throughout all regions of the world they demonstrate whatever they perceive concerning the humanity and whatever concerning the divinity of our Redeemer. For when they preach the incarnate God everywhere, they display their face in the four parts of the world. And when they announce that He is one with the Father and the Holy Spirit, they fly everywhere with the wing of contemplation. Their wings are joined one to another, because all their virtue and all their wisdom, by which they transcend other men through the flight of their contemplation, is mutually joined together in peace and unanimity. Hence it is written: The wisdom that is from above is first indeed pure, then peaceable. Hence also Truth says to these same preachers of His: Have salt in yourselves, and have peace among you. Therefore the wing of the living creatures is joined one to another, because the virtue and wisdom of the holy preachers is mutually united together in the peace of charity and concord. But the wing of one would be divided from another if, in that by which each one soars into wisdom, he refused to have peace with another.

"They did not turn back when they went, but each one walked straight before its face." The feathered creatures, namely the holy preachers, when they advance, by no means turn back, because they pass from earthly actions to spiritual things in such a way that they are in no way turned back again to those things which they left behind. For to advance is, as it were, for them to go along a certain path, always moving in mind toward better things. On the contrary, it is said of the reprobate that they turned back in heart to Egypt. And Truth says through Himself: No one putting his hand to the plow and looking back is fit for the kingdom of God. For to put one's hand to the plow is, as it were, to open up the soil of one's heart through a certain plowshare of compunction for bringing forth fruit. But he looks back after the plow who, after the beginnings of good work, returns to the evils which he left behind. Because this by no means happens to God's elect, it is rightly now said through the prophet: They did not turn back when they advanced.

He indicates why they do not turn back when he adds: "Each one was going before its own face." For eternal things are before us, temporal things behind us, because we find those as we advance, and we leave these behind us as if behind our back as we depart. Hence that great winged creature who had flown to the secrets of the third heaven said: "But one thing, forgetting what lies behind and stretching forward to what lies ahead, I press on toward the prize of the heavenly calling." For stretched forward to the things ahead, he had forgotten the things behind, because, despising temporal things, he was seeking only those which are eternal. Therefore the holy living creatures go before their own face, because they no longer look back with any desire upon the things they have left behind, and in the eternal things they seek, they place the foot of good work under the eyes of their contemplation.

Whoever, therefore, has already decided to walk before his own face must consider with great deliberation that looking back occurs in one way through deed and in another way through thought. For there are some who deliberate on great things, and, conscious of their sins, they carefully consider distributing much of what they possess to the needy, so that they may redeem their faults before God's eyes through the bowels of mercy. And they begin to do these works, but often as they are doing them, fear of poverty strikes their mind, and fearing that they may become needy themselves, they become tight-fisted toward the needy and suspend themselves from the good work they had begun. These indeed have turned back while walking, because they refused to walk before their own face. Against these it is rightly said through Solomon: "Because of the cold, the sluggard refused to plow; therefore he will beg in summer, and it will not be given to him." For he who now neglects to do good works because of fear and torpor of mind, when the sun of justice shines forth in judgment as if in summer, will beg for life but will not receive it, because he scorned to do good works for its sake. Another, having despised the desires of the flesh, carefully considers leaving all things and subjecting himself to the service of almighty God, and deliberates on restraining himself under the bridle of continence and chastity; but when he sees that others have fallen even after chastity, he fears to do that very thing he had deliberated upon. And so it happens that he returns backward through thought, who, looking toward what lies ahead, was already advancing to higher things with the steps of his mind. Of such a one it is well said through Solomon: "He who observes the wind will not sow; and he who considers the clouds will never reap." Indeed, by the name of wind is meant the malign spirit, who drives the mind with temptations; and by the designation of cloud is expressed the sinner, who is moved by the impulse of temptation. He who watches the wind, therefore, does not sow, and he who considers the clouds never reaps, because he who fears the temptations of the malign spirit and observes the falls of the wicked despairs of himself, and is neither exercised now in the good seed of work, nor will he afterward be refreshed by the gift of just retribution. There are, moreover, some who indeed do the good works they know, and while doing these, deliberate on better things; but reconsidering the better things they had deliberated upon, they change their minds; and indeed they do the good things they had begun, but they succumb from the better things they had deliberated upon. These indeed appear to stand in their work before human judgments, but before the eyes of almighty God they have fallen in their deliberation. Hence it often happens that even their good work pleases God less, because when the foot of the mind is inconstantly placed on the better step of deliberation, this very inconstancy of thought accuses it. But because all who are perfect observe themselves with great subtlety of discretion, lest they ever slip back to worse things either in deed or in thought, they ceaselessly consider how much they progress daily; rightly it is said of them: "They did not turn back when they walked, but each one walked before its own face."

The Gospels are joined to each other. They stick together, and they run hither and thither in different ways in the whole circle of their flight. And they do not have an end to their flight, nor do they ever rise above and fall down, but they always move to higher places.

Now, in every sort of person, the astute Greeks have said, are to be found logisticon, thymeticon, epithymeticon, dioraticon; in Latin these are prudence, fortitude, temperance and justice. Prudence concerns the human reason. Fortitude bestows a certain power of fierce strength and contempt for death. Temperance, when it contemplates the heavenly mysteries and is retrained by consecrated chastity, cares nothing for bodily pleasures. And justice, from a certain high position of revelation, sees and searches out anything produced for others rather than itself; justice does not examine its own conveniences as much as what benefits society. It is appropriate that the soul that has acted with justice is symbolized by an eagle. It should fly away from earthly things and be totally intent on the divine mystery of the sublime resurrection. It struggles for and attains glory insofar as it is impartial.

It appears to me that those who have taken the lion to point to Matthew, the man to Mark, the ox to Luke and the eagle to John have made a more reasonable application of the figures than those who have assigned the man to Matthew, the eagle to Mark and the lion to John. For in forming their particular idea of the matter, they have chosen to keep in view simply the beginnings of the book, and not the full design of the several Evangelists in its completeness, which was the matter that should, above all, have been thoroughly examined. For surely it is with much greater propriety that the Evangelist who has brought to our attention most particularly the kingly character of Christ should be taken as being represented by the lion.… That Luke is intended under the figure of the calf, in reference to the sacrifice made by the priest, has been doubted by neither of the two sets of interpreters.… In this way it further follows that Mark, who has set himself neither to give account of the royal lineage nor to expound anything distinctive of the priesthood … appears to be indicated simply under the figure of the man among those four living creatures.

In the figure of the four living creatures the two designated by the man and the calf display the tokens of his passion and death, but the two prefigured by the lion and the eagle reveal the signs of the victory in which he destroyed death. For the man represents the Lord as he was made mortal through the incarnation; the calf stands for him as he was offered for us on the altar of the cross; the lion portrays him when he bravely conquered death; the eagle when he ascended into heaven.

There is a wondrous conformity between the Old and New Testaments, not only in the content of their meanings, but also in the fourfold structure of their parts. As a figure and sign of this, Ezekiel saw wheels with four faces and a wheel within a wheel, because the Old is in the New, and conversely: and in the legal and evangelical books there is the face of a lion on account of the excellence of authority; in the historical books there is the face of an ox on account of the examples of virtue; in the sapiential books there is the face of a man on account of sagacious prudence; in the prophetical books there is the face of an eagle on account of keen understanding.

Four living creatures with four forms stand announcing the coming of Christ: the form of the man for one of them, because Jesus Christ was born at Bethlehem, as the Evangelist Matthew tells us; the form of the lion for another, as Mark proclaims him as having come from the Jordan, like the royal lion, as it is written, "Behold, like a lion coming up from the jungle of the Jordan"; the form of the bull for another, because Luke proclaims—and not only him, but all the Evangelists also—that at the appointed time, until the ninth hour, he was sacrificed on the cross as the ox for the world; the form of the eagle for the last, because John proclaims the Word that has come down from heaven and became flesh and has gone to heaven like an eagle, for a complete resurrection, full of the divine nature.

Through the holy spirit of prophecy the winged creatures are described in detail, so that the very subtlety of the description may reveal to us that the persons of the Evangelists are signified through them, and the word of God may leave nothing doubtful to our understanding. For behold it is said: "And the likeness of their faces was the face of a man, and the face of a lion on the right side of the four of them; and the face of an ox on the left side of the four of them; and the face of an eagle above the four of them." That these four winged creatures designate the four holy Evangelists, the very beginnings of each gospel book testify. For because he began from the human generation, Matthew is rightly represented by the man; because of the cry in the wilderness, Mark is rightly designated by the lion; because he began from sacrifice, Luke is well represented by the calf; but because he began from the divinity of the Word, John is worthily signified by the eagle, who saying: "In the beginning was the Word, and the Word was with God, and the Word was God," while he gazed upon the very substance of Divinity, fixed his eyes upon the sun like an eagle. But because all the elect are members of our Redeemer, and our Redeemer himself is the head of all the elect, through the fact that his members are figured, nothing prevents him also from being signified in all these. For he, the only-begotten Son of God, truly became man; he deigned to die as a calf in the sacrifice of our redemption; he rose through the power of his strength as a lion. The lion is also said to sleep with open eyes, because in that very death in which our Redeemer could sleep according to his humanity, he kept watch according to his divinity by remaining immortal. He also, ascending to heaven after his resurrection, was raised up on high as an eagle. Therefore he is everything to us at once, who by being born became man, by dying a calf, by rising a lion, and by ascending to heaven was made an eagle. But because we have already said above that the four evangelists are signified by these creatures, and under their appearance all the perfect together, it remains for us to show how each of the elect is expressed by these visions of creatures.

Every elect person who is perfect in the way of God is simultaneously a man, a calf, a lion, and an eagle. For man is a rational animal. The calf, moreover, is customarily slaughtered in sacrifice. The lion is a mighty beast, as it is written: "The lion, the mightiest of beasts, will not cower before any encounter." The eagle soars to the heights and gazes upon the rays of the sun with unwavering eyes. Therefore, everyone who is perfect in reason is a man. And because he mortifies himself from the pleasures of this world, he is a calf. Because through that voluntary mortification of his own he possesses the strength of security against all adversities—whence it is written: "The righteous man, confident as a lion, shall be without fear"—he is a lion. Because he contemplates in a lofty manner those things which are heavenly and eternal, he is an eagle. Therefore, since every righteous person becomes a man through reason, a calf through the sacrifice of his mortification, a lion through the strength of security, and an eagle through contemplation, each perfect person can rightly be signified by these holy living creatures. We say this in order to demonstrate that the things which have been said about the four living creatures pertain also to each individual among the perfect.

But a great question arises for us concerning these same evangelists and holy preachers: why is man and lion said to be on the right side of the four of them, while the calf is said to be on the left side of the four? For it is not without wonder why those two are said to be on the right and this one on the left. And again we must ask why the eagle is mentioned as being not on the right or left, but above the four of them. We have thus posed two questions for ourselves, which we must resolve with the Lord's help. Therefore, man and lion are said to be on the right, while the calf is said to be on the left. For on the right we have joyful things, but on the left we have sorrowful things. Hence we also say that what we consider adverse is on our left. And, as we said before, the incarnation is signified by the man, the passion by the calf, and the resurrection of our Creator by the lion. Now concerning the incarnation of the only-begotten Son, by which we were redeemed, all the elect rejoiced; but concerning his death, those first saints among the elect, the holy apostles themselves, were saddened, who again rejoiced at his resurrection. Since, therefore, both his birth and resurrection brought joy to the disciples, whom his passion had saddened, man and lion are described as being on his right, while the calf was on his left. For those same holy evangelists rejoiced at his humanity, were strengthened by his resurrection, who had been saddened by his passion. Therefore, man and lion are on their right, because the incarnation of our Redeemer gave them life, and his resurrection strengthened them. But the calf is on the left, because his death cast them down into unbelief for a moment of time. Rightly, however, the place of the eagle is described as being not beside but above, because whether through what it signifies—his ascension—or because it proclaims that the Word of the Father is God with the Father, it surpassed the other evangelists in the power of contemplation; although he speaks of his divinity together with them, yet he contemplates this more subtly than all. But if the eagle, joined with the three others, is mentioned as the four living creatures, it is strange how it is described as being above the four of them—unless it is because John, through seeing the Word in the beginning, also passed beyond himself. For unless he had also transcended himself, he would not have seen the Word in the beginning. Since, therefore, he transcended even himself, he was no longer merely above three, but with himself added, above four.

This is also how Ezekiel depicts those animals that praise God. In the four figures of the four Evangelists he demonstrates the glory of the Father and draws attention to his workings, in whom all four points of the compass are fulfilled. "The one animal," he says, "had four figures"; because each figure is a Gospel, it appears in a fourfold fashion. The first figure, he says, which was like an ox, indicates the priestly glory of Jesus, which Luke depicts. The second, which was like a lion, indicates the leadership and regal nature of the lion "of the tribe of Judah"; this is what Matthew depicts. The third was like a human being and shows the Son's capacity for suffering and the lowly nature of humanity; this is what Mark shows. However, the fourth, the eagle, teaches the spiritual secret of his power and might who flies up to the Father's heaven; this is John's message.

For the cherubim, too, were four-faced, and their faces were images of the dispensation of the Son of God. For, [as the Scripture] says, "The first living creature was like a lion," symbolizing His effectual working, His leadership, and royal power; the second [living creature] was like a calf, signifying [His] sacrificial and sacerdotal order; but "the third had, as it were, the face as of a man,"-an evident description of His advent as a human being; "the fourth was like a flying eagle," pointing out the gift of the Spirit hovering with His wings over the Church. And therefore the Gospels are in accord with these things, among which Christ Jesus is seated. For that according to John relates His original, effectual, and glorious generation from the Father, thus declaring, "In the beginning was the Word, and the Word was with God, and the Word was God." Also, "all things were made by Him, and without Him was nothing made." For this reason, too, is that Gospel full of all confidence, for such is His person. But that according to Luke, taking up [His] priestly character, commenced with Zacharias the priest offering sacrifice to God. For now was made ready the fatted calf, about to be immolated for the finding again of the younger son. Matthew, again, relates His generation as a man, saying, "The book of the generation of Jesus Christ, the son of David, the son of Abraham;" and also, "The birth of Jesus Christ was on this wise." This, then, is the Gospel of His humanity; for which reason it is, too, that [the character of] a humble and meek man is kept up through the whole Gospel. Mark, on the other hand, commences with [a reference to] the prophetical spirit coming down from on high to men, saying, "The beginning of the Gospel of Jesus Christ, as it is written in Esaias the prophet,"-pointing to the winged aspect of the Gospel; and on this account he made a compendious and cursory narrative, for such is the prophetical character.

(Verse 10.) The likeness of their faces, the face of a man and the face of a lion on their right side, and the face of an ox on their left side, and the face of an eagle above them. The faces represent the beginning of the Gospels, in which the human and lion symbolize the birth of Christ and the voice of the prophets thundering in the wilderness on the right side. The ox, which represents the sacrifices and the priesthood of the Jews, is on the left side, which was abolished and passed on to the spiritual priesthood, as it is written: You are a priest forever after the order of Melchizedek (Psalm 110:4); so that all things may belong to him and be counted as one body. But the eagle, which is both about the birth and the prophecy, which is fulfilled by the Lord's coming, and about the priesthood that has passed, and beyond all these things, referring to the spiritual birth, how the Father is in the Son, and the Son is in the Father. Concerning which it is rightly said: Who shall declare his generation (Isaiah 53:8)? These are, according to the Apocalypse (Chapter 4), as we have already said, four living creatures full of eyes before and behind, of which one is like a lion, and the second like a calf, and the third has the face of a man, and the fourth is like a flying eagle. There they are said to have the form of Seraphim with six wings, two covering their face and two covering their feet, and two flying, and they do not rest day or night, saying: Holy, holy, holy, the Lord God Almighty, who was, and who is, and who is to come (Rev. 4:8).

The four-faced creature that we met in the Apocalypse of John and in the beginning of Ezekiel's prophecy that had the face of a man, the face of a calf, the face of a lion, the face of an eagle, has also special significance for the text we are considering. In Matthew, this human being has the face of a man; in Luke, an ox; in John, an eagle; in Mark, the lion crying in the desert.

The face means the beginning of the Gospels, from which the man and the lion, that is, the nativity of Christ and the voice of prophecy crying in the wilderness, are on the right-hand side; but the ox, that is, about the victims and the sacrifice of the Jews, is on the left, is abolished and is transformed into a spiritual priesthood … just so that all things may hold fast to him and be thought of as in one body; and the eagle, which is over the nativity and is over the prophecy that is fulfilled in the coming of Christ and over the priesthood that it surpasses, and is beyond all these things, refers to the spiritual nativity, how the Father is the Son and the Son is the Father.

Most people interpret the man, the lion and the ox as the rational, emotional and appetitive parts of the soul.… And they come with a fourth part that is above and beyond these three and that the Greeks call συνειδησιν: that spark of conscience that was not even extinguished in the breast of Cain after he was turned out of paradise and by which we discern that we sin, when we are overcome by pleasures or frenzy and meanwhile are misled by an imitation of reason. They reckon that this is strictly speaking, the eagle, which is not mixed up with the other three but corrects them when they go wrong.

The lion represents kingship (for it is the royal animal); the ox priesthood, for an ox was offered for the chief of the priests; prophecy is shown through the eagle, for it is the creature that flies high and has very sharp sight. The prophecy is of this kind: it contemplates the heights and looks very far into the future. It therefore teaches through what has been spoken, that the whole of human nature, together with its own leaders, has been subjected to the ruler and maker of all things, and he has instructed the human race in so many gifts.

The face and the extended wings are described above because every intention and every contemplation of the saints stretches beyond itself, so that it may attain what it desires in heavenly things. For whether one is vigilant in good work or in contemplation, then what one does is truly good when one desires to please Him from whom it comes. For he who appears to do good things but through these desires to please not God but men presses down the face of his intention. And he who contemplates in sacred Scripture the things that pertain to divinity so that through what he understands he might be occupied with disputes—because he does not desire to be satisfied by the sweetness of the sought-after blessedness but rather to appear learned—such a one certainly does not extend the wings of his understanding upward; but because he occupies the vigilance of his mind in earthly desire, he lays down in the depths the wings which he could have raised on high and by which he himself could have been raised. In this matter it must be considered that every good that is done should always be raised toward heavenly things through intention. For he who through the good things he does desires earthly glory presses down his wings and his face. Hence through the prophet it is said of certain ones: "They were carrying their victims down into the depths." For what else are the tears of prayer but the victims of our offering? As it is written: "A sacrifice to God is a troubled spirit." And there are some who afflict themselves with lamentations in prayer in order to acquire earthly benefits or to appear holy to men. What do these do but carry their victims into the depths? Because the things they seek are in the lowest place, they lay down the sacrifice of their prayer below. But the elect, who desire to please almighty God in good work and through the grace of contemplation long to taste eternal blessedness even now, extend their faces and wings above.

It had been said: "And their faces and their wings were stretched out above," and immediately what we have brought forward was added, that "two wings of each were joined." Here it is openly understood that they were both stretched out above and joined, while two covered their bodies. But what are the wings of the animals called except pinions? In this matter we must inquire with diligent investigation what the four wings of the saints are, of which two stretched out above are joined, while two cover their bodies. For if we look attentively, we find there are four virtues that lift every winged creature from earthly actions: namely, love and hope concerning future things, but fear and penitence concerning past things. Therefore the wings joined to each other are stretched out above, because love and hope lift the mind of the saints to things above. These are also fittingly called joined, because the elect without doubt both love the heavenly things they hope for and hope for what they love. But two cover their bodies, because fear and penitence hide their past evils from the eyes of almighty God. Thus two wings, as was said, are joined above, when love and hope elevate the hearts of the elect to higher things, suspend them toward heavenly things. But two wings cover their bodies, when fear and penitence hide their past evils from the sight of the eternal judge. For in that they remember that they have sinned, because they fear greatly and weep, what else do they do but cover their body? They who hide their carnal deeds from the strict examination by good works placed over them. For it is written: "Blessed are they whose iniquities are forgiven, and whose sins are covered." For we cover sins when we place good deeds over evil actions. For everything that is covered is placed beneath; and that by which it is covered is drawn over it from above. Therefore when we renounce the evils we have done and choose the good things we should do, we as it were draw a covering over that thing which we are ashamed to have seen.

However holy men may be in this life, they still have that which they ought to cover before the eyes of God, because it is utterly impossible that they should never sin in deed, or in speech, or in thought. Hence blessed Job, who had indeed spoken perfect things to men, yet hearing the voice of God and reproving himself for that very perfect speech of his, said: "I will lay my hand upon my mouth." For in the hand is work, in the mouth is speech. Therefore to lay the hand upon the mouth is to cover the sins of speech by the virtue of good work. It pleases me, dearest brothers, to call the teacher of the Gentiles as a witness to this matter, and to see how that holy living creature rests upon four wings, of which with two it flies upward; but with two wings it covers its body, because it hides the past things it had done. Let us see, therefore, how great a love raises him to heavenly things: "For me to live is Christ, and to die is gain." Let us recognize with how great a hope he is raised to higher things: "Our citizenship is in heaven, from whence also we look for the Savior Jesus Christ our Lord." Let us see if, even when established in such great virtues, he still fears: "I chastise my body and bring it into subjection, lest perhaps, when I have preached to others, I myself should become a castaway." Let us recognize if he repents of having done evil: "I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God." In these words of his, what else is accused but the hardness of our mind? Because he mourns what he had committed before baptism, while we have committed many things even after baptism, and yet we refuse to weep. Therefore the holy living creatures use four wings, because through love and hope they fly to heavenly things, and through fear and repentance they lament the unlawful deeds within themselves.

But because it was said: "The two wings of each were joined," this is perhaps understood to mean that they do not join their own wings by raising them, but that the wings of one are conjoined to another, so that evidently the raised wings mutually agree with each other in their joining. In this matter a question arises: if the two wings that elevate designate love and hope, while the two that cover the bodies designate fear and penitence, why are the two that are extended said to be conjoined, and the two that cover the body are not said to be? But in this matter, by the Lord's granting, an easy explanation presents itself: the two wings of the saints that are conjoined are love and hope, while the two that cover the bodies are not conjoined to one another, namely fear and penitence. For David was afflicted by fearing and doing penance for the fall of the flesh. Peter wept bitterly for the fall of faithlessness. Paul laments the cruelty of his past persecution in himself. Yet all seek one homeland, all hasten to reach the one author of all things. Therefore the two wings of each are conjoined, and the two are not, because through love and hope what they desire is one, but through fear and penitence what they lament is diverse.

Two are stretched out and lift themselves up on high and signify heavenly preaching, in everything that pertains to the majesty of God. Two cover their bodies, for human knowledge is excluded, and perfect consideration is not offered.

(Verse 11) And their faces and wings were stretched out from above, with two wings of each joined together and two covering their bodies. And above we have said that the Gospels and the seasons are joined together, and all rational creatures, and the four virtues, so that whoever lacks one lacks all. And that the two are stretched out and rise up high signifies heavenly preaching and all things tending towards the majesty of God. But two things hinder the knowledge of bodies: human knowledge is excluded, and perfect intuition is not provided, as the Apostle says: For we know in part, and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away with (1 Cor. 13:9).

He shows by these things not that everything is to be understood by divine power but that some things are clear to them and others are unknown, and they do not go beyond the limit set down for them. They stretch out two wings in their exultation, for the gift of contemplation has been granted, and they cover their bodies with two wings, covering those things that are hidden in happy ignorance, and they do not struggle in order to observe things that it is not right for them to see.

It had been said above: "Each of them went before its face," but now it is said: "It walked in the presence of its face." And so the same statement seems to have been repeated. But since we use "in the presence of" to mean "in the present" (that is, it signifies "in the present"), we can distinguish by more subtle inquiry that it is one thing to walk before the face, and another to walk in the present. For to walk before the face is to seek what lies ahead; but to walk in the present is not to be absent from oneself. For every just person who anxiously examines their life and diligently considers how much they grow daily in good things, or perhaps how much they decline from good things—this one, because they place themselves before themselves, walks in their own presence, since they vigilantly see whether they are rising or falling. But whoever neglects the guardianship of their life, and either despises or does not know how to examine what they do, what they say, what they think—this one does not walk in their own presence, because they are ignorant of what they are like in their habits or in their actions. Nor is one present to oneself who is not anxious to examine and know oneself daily. But that one truly places themselves before themselves and is present to themselves, who attends to themselves in their actions as if to another.

For there are many sins which we commit, but they do not seem serious to us because, loving ourselves with a private love and closing our eyes, we flatter ourselves in our self-deception. Hence it often happens that we judge our own serious faults lightly, while judging the light faults of our neighbors severely. For it is written: "Men shall be lovers of themselves." And we know that private love powerfully closes the eye of the heart. From this it happens that what we ourselves do, and do not consider to be serious, is often done by our neighbor, and seems to us excessively detestable. But why does what seemed trivial to us in ourselves appear serious in our neighbor, unless because we neither see ourselves as we see our neighbor, nor our neighbor as we see ourselves? For if we looked at ourselves as we do at our neighbor, we would see our own faults with strict judgment. And again, if we looked at our neighbor as we do at ourselves, his action would never appear intolerable to us, since we have often perhaps done the same things, and thought we had done nothing intolerable to our neighbor. Moses strove to correct this badly divided judgment of our mind through the precept of the law, when he said that the bushel should be just and the measure equal. Hence Solomon says: "A weight and a weight, a measure and a measure, both are abominable before God." We know that in the double weights of merchants, one is larger, the other smaller. For they have one weight by which they weigh for themselves, and another weight by which they weigh for their neighbor. They prepare lighter weights for giving, but heavier ones for receiving. Therefore every person who weighs differently the things that belong to their neighbor and differently those that are their own has "a weight and a weight." Both therefore are abominable before God, because if one loved their neighbor as themselves, they would love them in good things as they love themselves. And if one looked at themselves as they do at their neighbor, they would judge themselves in evil things as they judge their neighbor. We ought therefore to see ourselves carefully as we see others, and, as has been said, to place ourselves before our own eyes, so that constantly imitating the winged creatures, lest we be ignorant of what we do, we may always walk before our own face. But the perverse, as we said a little before, do not walk before their own face, because they never consider what they do; they tend toward destruction; they exult in wicked deeds. Of whom it is written: "Who rejoice when they have done evil, and exult in the worst things." Often indeed the just person who beholds them weeps, but they themselves, in the manner of the frenzied, are lamented over, yet they laugh.

Others give much from their own possessions to the needy, but when they find an opportune moment, they oppress the needy and devastate with whatever plunder they can those whom they are able to. They place before the eyes of their thought the good things they do, and they do not place there the worst things they commit. These clearly do not walk before their own face, because if they were present to themselves, they would see carefully all that they do, and they would recognize how they lose their good works through evil actions, as it is written: And he who gathered wages put them into a bag with holes (Haggai 1:6). For from a bag with holes there goes out elsewhere what is put in from elsewhere, because undiscerning minds do not see how the reward that is acquired from good work is lost through evil work. Another preserves bodily chastity and vigilantly watches himself, lest he outwardly admit anything blameworthy; he is content with his own things, he does not seize what belongs to others, but nevertheless perhaps he holds hatred in his heart against his neighbor. And though it is written: He who hates his brother is a murderer, he considers how pure he is outwardly in deed, and he does not weigh how cruel he is in mind. What is this man but absent from himself, who walks in the darkness of his own heart and does not know it? Another now does not seize what belongs to others, now guards his body from impurity, now loves his neighbor with a pure mind, and conscious of past evils, afflicts himself with lamentations in his prayers; but when prayer is finished, he seeks happy things to rejoice over in this world, and lets his neglectful soul sink into temporal joys, nor does he care lest immoderate joys exceed the measure of his tears; and it happens that by laughing excessively he loses the good that he gained by weeping. This one therefore does not walk before his own face, because he refuses to see the losses he suffers. For it is written: The heart of the wise is where sadness is, and the heart of fools is where gladness is. In all things therefore that we do, we ought diligently to observe ourselves inwardly and outwardly, so that following the winged creatures, we may be present to ourselves and always walk before our own face, having as our only helper Jesus Christ our Lord, the Son of the Father, who lives and reigns with him in the unity of the Holy Spirit, through all ages of ages. Amen.

Oh, how marvelous is the depth of God's utterances! It is delightful to attend to it, delightful to penetrate its inner meanings with grace as our guide. Whenever we examine it by understanding, what else do we do but enter the shade of the forests, so that we may be hidden in its coolness from the heat of this age? There we gather the greenest herbs of its teachings by reading, and we ruminate on them by reflecting. In the discourse that was delivered to you, dearest brothers, three days ago, it was explained how the living creatures that were shown signify either our Redeemer, or His four evangelists, and all the perfect. The virtue of these living creatures is still expressed more subtly, so that we too, weak and contemptible as we are, may stretch ourselves toward imitating them, insofar as we are able by the Lord's generosity. For behold, it is said: Wherever the impulse of the spirit was, there they went.

In the elect and the reprobate the impulses are different. In the elect, namely, is the impulse of the spirit; in the reprobate, the impulse of the flesh. For the impulse of the flesh drives the soul to hatred, to pride, to impurity, to plunder, to outward glory, to cruelty, to faithlessness, to despair, to anger, to quarrels, to pleasures. But the impulse of the spirit draws the mind to charity, to humility, to continence, to generous mercy, to inward advancement, to works of piety, to faith in eternal things, to hope of coming joy, to patience, to peace, to consideration of mortal life, to tears. Therefore it is necessary that we should always with great care consider in everything we do what impulse leads us; whether our thought is driven by the impulse of the flesh or by the impulse of the spirit. For to love earthly things, to prefer temporal things to eternal, to possess outward goods not for necessary use but to desire them for pleasure, to seek vengeance against an enemy, to rejoice at a rival's downfall—this is the impulse of the flesh. But on the contrary, to love heavenly things, to despise earthly things, to seek passing things not for the fruit of pleasure but for the use of necessity, to be grieved at an enemy's death—this is the impulse of the spirit. And because all who are perfect always exercise themselves in these virtues, it is rightly now said of the holy living creatures: Where the impulse of the spirit was, there they went.

But we must know that very often the impulse of the flesh cloaks itself under the guise of a spiritual impulse, and thought itself lies to itself that what it does carnally it does spiritually. For often someone, overcome by the goads of anger, is inflamed against offenders with zeal for avenging justice more than is necessary, and crossing the boundary of justice in vengeance acts cruelly, while suspecting that he acts justly. The impulse of the flesh, therefore, is veiled for this person under the appearance of spirit, when what is believed to be done justly is not held under the restraint of discretion. And often another person, devoted to excessive gentleness, observes the faults of his subjects, and refuses to correct these through the fervor of zeal, which by cruelly not correcting he multiplies in them; and so it happens that his mildness is hostile both to himself and to his subjects, since because he reckons the torpor of his mind to be patience, through the spirit of the flesh he distances himself from the impulse of the spirit. Therefore, the first consideration ought to rouse us to inquiry of our own heart, lest we be led to certain things we do through an open impulse of the flesh, lest the mind, seduced by depraved pleasures, recognize things to be evil and nevertheless do them. But the second concern ought to render us vigilant, lest the impulse of the flesh secretly insinuate itself as if under the impulse of the spirit, and pretend to us that the faults we commit are virtues.

It should be known that those faults are more serious which imitate virtues under a false appearance, because those faults which are recognized openly cast the soul into confusion and draw it to repentance; but these not only do not humble one to repentance, but even exalt the mind of the one acting, since they are considered virtues. Moreover, what had been said above about the holy living creatures is repeated again, so that it may be more firmly established: They did not turn back when they walked.

Because all the elect strive toward good things in such a way that they do not return to perpetrating evil: "For he who perseveres to the end will be saved." And as it is said through Solomon: "The path of the just, like a shining light, proceeds and grows until the perfect day." For in their souls the good desire and understanding of the inner light is already part of the day, but because they advance in virtue until the end of life, they come to the perfect day when, having been led to the heavenly kingdoms, they will no longer lack anything in that light which they desire.

This shows the secret of each Testament, because, in those four animals, the law and the gospel hasten toward the future and never make any motion back.

(Verse 12) And each thing moved forward before its own face. Wherever the impulse of the spirit was, there they moved forward and did not turn back while they traveled. The one who holds the plowshare should not look back (Luke 9:62), nor should one imitate Lot's wife (Genesis 19), lest they fall into the punishment of Deuteronomy (Chapter 19) and perish like the incurable paralytic, whom Eli also fell because he had offended God with the fault of his sons (2 Kings 4). How much more should the four animals that were full of light and wings, which follow the preceding Holy Spirit, fly around the world and elevate themselves to the heights in order to protect their bodies with the feathers of history and not grant us a fuller vision? But what is also said secondly: They did not turn back when they went forward, signifies the sacrament of each of these four living creatures, and the Law and the Gospel hasten toward the future; and they never receive a backward movement.

It follows: "And the likeness of the living creatures, and their appearance was like burning coals of fire, and like the appearance of lamps."

Fire of burning coals and of lamps is compared to the appearance of the living creatures. For whoever touches a coal is set on fire, because he who clings to a holy man receives from the constancy of seeing him, from the practice of speaking with him, and from the example of his work, so that he is kindled in the love of truth, flees the darkness of his sins, burns with desire for the light, and now burns with true love, he who before lay as dead in iniquity as he was cold. But lamps spread their light farther, and while they are in one place, they shine in another. For he who is powerful in the spirit of prophecy, in the word of teaching, and in the grace of miracles, his reputation shines far and wide like a lamp; and all who hear of his good deeds, because through these things they rise to the love of heavenly things, shine as if from the light of a lamp in that they display themselves through good works. Therefore, because holy men kindle certain ones placed near them, as if by touching them, to love of the heavenly fatherland, they are coals. But because they shine for certain ones placed far away, they become lamps for their journey, lest they fall into the darkness of sin. But between coals and lamps there is this difference: coals indeed burn, but do not expel the darkness of the place in which they lie; lamps, however, because they shine with a great light of flames, drive away the darkness spread all around.

From this matter it should be noted that there are many of the saints who are so simple and hidden, concealing themselves in lesser places under great silence, that their life can scarcely be recognized by others. What therefore are these if not coals? For although they have heat through the fervor of the spirit, nevertheless they do not have the flame of example. Nor do they overcome the darkness of sins in the hearts of others, because they entirely flee from having their life known. They are indeed kindled for themselves, but they are not a light of example for others. But those who both offer forth examples of virtues and demonstrate the light of good work through their life and word to those journeying, are rightly called lamps, because both through the heat of desire and through the flame of the word, they drive out the darkness of error from the hearts of sinners. Therefore he who lives well in secret, but profits the advancement of others not at all, is a coal. But he who, placed as an imitation of holiness, demonstrates the light of righteousness from himself to many, is a lamp, because he both burns for himself and shines for others. There follows: And this was the vision running in the midst of the living creatures, the splendor of fire, and lightning going forth from the fire.

The fire is seen running in the midst of the living creatures, because unless those winged creatures received heat from the fire of truth, they themselves would not burn in the likeness of coals and torches. For the Holy Spirit is usually signified by the name of fire. Concerning which the Lord says in the Gospel: I have come to cast fire upon the earth, and what do I desire except that it be kindled? For when a carnal mind receives the Holy Spirit, inflamed with spiritual love it laments the evil it has done. And the earth burns, when the heart of the sinner is scorched by an accusing conscience, and is consumed in the pain of repentance. Hence again it is written: Your God is a consuming fire. For since He renders the mind that He has filled clean from the rust of sins, our Creator is called both fire and consuming. Therefore the Holy Spirit is said to run in the midst of the living creatures as the splendor of fire, and lightning going forth from the fire, because filling the whole Church, He casts forth flames of love from Himself into the hearts of the elect, so that He may strike with terror in the manner of lightning, and kindle sluggish hearts to His love.

Spirit indeed is God eternal before all ages, coeternal with the Father and the Son, we must ask why He is said to run about. For everyone who runs about approaches a place where he was not, and leaves the place where he was. By what reasoning, then, shall we say that the Spirit runs about, since all things are within Him, and there is nowhere a place where He is not? As it is written: "The Spirit of the Lord has filled the whole world." And yet, when the praise of wisdom was being described, it was added: "For in her there is a spirit of understanding, a spirit unique, manifold, subtle, mobile." And shortly after: "Steadfast yet humane."

In these words again a great question arises for us: why is this spirit who fills all things said to be both mobile and stable at the same time? But if we return to the custom of human usage, we more quickly find the meaning of the speaker. For a man who runs about everywhere in the region where he is, without doubt comes upon everyone everywhere, and is suddenly found where he was not expected. Therefore the Almighty Spirit, to signify his presence everywhere, is said to be both mobile and stable at the same time. Stable, because by nature he contains all things; but he is called mobile because he meets even those who are unaware of him everywhere. Therefore holding all things he is called stable; showing himself present to all he is called mobile. Therefore the brightness of fire, and the lightning going forth from the fire, runs among the winged creatures, because the Holy Spirit is present to individuals and to all at the same time, and sets on fire those whom he touches, and illuminates those whom he sets on fire, so that after their former coldness those who have been kindled may burn, and through the fire of love which they have received may give back flames of examples. For the lightning going forth from this fire strikes torpid minds, and by striking rouses and inflames them, so that after the love of that One they may run both burning and shining together. Hence it is written elsewhere: His throne is a flame of fire, his wheels are burning fire. For those who are guardians of souls and have undertaken the burdens of feeding the flock are by no means permitted to change places. But because, placed in one location, they carry within themselves the presence of divinity and burn, the throne of God is called a flame of fire. But those who run about in preaching for love of the Lord are his wheels of burning fire, because when they run through various places out of desire for him, from which they themselves burn, they also set others on fire.

However, the running to and fro and mobility of the Spirit can be understood by the consideration of another inquiry. Indeed, in the hearts of the Saints, according to certain virtues He always remains, but according to certain others He comes as one about to depart, and withdraws as one about to return. For in faith, hope, and charity, and in other good things without which one cannot reach the heavenly homeland, such as humility, chastity, justice, and mercy, He does not abandon the hearts of the perfect. But in the virtue of prophecy, in eloquence of teaching, and in the working of miracles, He is sometimes present to His elect, and sometimes withdraws Himself. He is present so that they may be lifted up, and He withdraws Himself so that they may be humbled. He is present so that He may glorify them by the virtue shown, and He withdraws so that they may know themselves when His virtue is withdrawn. He is present so that He may show what they are through Him, and He withdraws so that He may make clear who and of what sort they remain without Him. Therefore, in those virtues without which one can by no means attain to life, the Holy Spirit remains in the hearts of His elect; hence He is rightly said to be stable. But in those things through which the virtue of holiness is shown, He is sometimes mercifully present and sometimes mercifully withdraws; hence He is rightly called mobile. Therefore the Spirit is said to run to and fro and to be mobile, because He is not continuously possessed in signs and virtues according to each one's wish. And it is well said that He runs to and fro among the holy living creatures. For running to and fro pertains to swiftness. And the Spirit runs to and fro among the perfect, because even if He has withdrawn from their heart for a moment, He returns more quickly.

(Vers. 13, 14.) And the likeness of the creatures, and their appearance was like burning coals of fire, and like the appearance of torches. This was the vision running among the creatures, a gleam of fire, and lightning coming forth from the fire. And the creatures went and returned like the flashing of lightning. LXX: And in the midst of the creatures a vision like burning coals of fire, like the appearance of torches running among the creatures; and a gleam of fire, and lightning came forth from the fire. And what follows: And the animals were running and returning as if they were species of beasts, it is added from the edition of Theodotion to the Septuagint: who, lest he seem to say something contrary to the two previous statements of the prophet, thought it best to omit what they thought to be contradictory, that is, and the animals were running and returning, so as not to cause scandal to the reader. It is better, however, to translate in divine books what has been said, even if you do not understand why it has been said, rather than remove what you do not know. Otherwise, many other things that are ineffable and cannot be grasped by the human mind will be destroyed by this freedom. But we say this, as it is also written in the Proverbs in the same place: \"Do not answer a fool according to his folly, lest you also become like him\" (Prov. XXVI, 4, 5); and in another place it is put that seems to be contrary to us: \"Answer a fool according to his folly, lest he appear wise in his own eyes;\" and both are in agreement with the diversity of times and persons, since the fool is despised because he does not receive wisdom; and foolish pride is brought down by other foolishness, as the Apostle says: \"I have become foolish, you compelled me\" (II Cor. XII, 11): so also in this place we should seek why it was said above for the second time: \"The animals did not turn back when they walked;\" and now, once, the animals ran and turned back. And if there were not a question following, it would be like a flashing lightning: which in Hebrew is called Bezec, and is interpreted by Symmachus, as if it were the appearance of a lightning bolt. Therefore, just as the ethereal fire flashes with frequent sparks, and the lightning bolts flash and return in the blink of an eye, without losing their source and, so to speak, the origin of fire and material; in the same way, these animals, when they continue with an unhindered foot, hasten towards their former state. But if they see something opposed to their attempts, they do not so much turn back as they contract themselves, to be extended again, and to give the light that they had hidden for a while, to give food to the slaves in their proper time, to not give what is holy to dogs, nor to throw pearls before swine (Matthew 7). Therefore, Paul also says: I have given you milk to drink, not food, for you were not yet able to receive it (1 Corinthians 3:2). And the choice of Judas and the anointing of Saul do not indicate that God is ignorant of future events, but they show that He is the judge of present things (Matthew 10). And it is commanded to the Apostles, that if they perceive an unworthy house by the salutation, they should first shake off the dust from their feet; and the peace which they have given to the house should return to them. But the burning coals and the lamps running among the animals are interpreted from that place of Isaiah: And the fire shall eat the flesh as the grass, and I will sanctify them in the burning fire (Isaiah 5:24) . And it is written elsewhere: Burning coals shall fall upon them (Psalm 140:11) . And against deceitful lips, it is said in another psalm: 'What shall be given to you, or what shall be added to you, to a deceitful tongue? Sharp arrows of the powerful, with coals of desolation.' (Psalm 119:3-4). And in another place: 'You have coals of fire, you shall sit upon them, they shall be to you for help.' (Isaiah 47:14). Whatever creature we behold, it reflects the knowledge of God, as the Creator is recognized through his creatures. And from the midst of living beings comes the splendor of fire and lightning. For if you study the Gospels, amidst the letters and humble history, you will discover the sacraments of the Holy Spirit.

And so, I recognize more clearly what I read: For the wheel runs within the wheel and is not hindered (Ezek. 1:16-17). For he passes his life without any offense in any passion, and even within these things the wheel runs. The Law runs within grace, and obedience to the Law is within the course of divine mercy: for the more it turns, the more it is proven.

Whoever is stretching forward, like a wheel, touching the earth with a small part of itself, is really such as that wheel was, about which Ezekiel spoke.

For wheels are the mark of a man quite as much as wings are the mark of an angel. Wheels are the things that are as old as mankind and yet are strictly peculiar to man, that are prehistoric but not pre-human.

A distinguished psychologist, who is well acquainted with physiology, has told me that parts of himself are certainly levers, while other parts are probably pulleys, but that after feeling himself carefully all over, he cannot find a wheel anywhere. The wheel, as a mode of movement, is a purely human thing. On the ancient escutcheon of Adam (which, like much of the rest of his costume, has not yet been discovered) the heraldic emblem was a wheel--passant. As a mode of progress, I say, it is unique. Many modern philosophers, like my friend before mentioned, are ready to find links between man and beast, and to show that man has been in all things the blind slave of his mother earth. Some, of a very different kind, are even eager to show it; especially if it can be twisted to the discredit of religion. But even the most eager scientists have often admitted in my hearing that they would be surprised if some kind of cow approached them moving solemnly on four wheels. Wings, fins, flappers, claws, hoofs, webs, trotters, with all these the fantastic families of the earth come against us and close around us, fluttering and flapping and rustling and galloping and lumbering and thundering; but there is no sound of wheels.

I remember dimly, if, indeed, I remember aright, that in some of those dark prophetic pages of Scripture, that seem of cloudy purple and dusky gold, there is a passage in which the seer beholds a violent dream of wheels. Perhaps this was indeed the symbolic declaration of the spiritual supremacy of man. Whatever the birds may do above or the fishes beneath his ship, man is the only thing to steer; the only thing to be conceived as steering. He may make the birds his friends, if he can. He may make the fishes his gods, if he chooses. But most certainly he will not believe a bird at the masthead; and it is hardly likely that he will even permit a fish at the helm. He is, as Swinburne says, helmsman and chief: he is literally the Man at the Wheel.

But what does the wheel signify except sacred Scripture, which turns from every side toward the minds of its hearers, and is held back from the way of its preaching by no corner of error? It turns from every side because amid adversity and prosperity it proceeds rightly and humbly. For the circle of its precepts is now above, now below, since what is spoken spiritually to the more perfect suits the weak according to the letter; and the very things that little ones understand according to the letter, learned men raise to the heights through spiritual understanding. For which of the little ones, in the deed of Esau and Jacob—that the one is sent to hunt so that he might be blessed, while the other is blessed by his father through his mother's substitution—is nourished except according to the history of sacred reading? In which history, if one is drawn a little more subtly to understanding, he sees that Jacob did not seize the blessing of the firstborn through fraud, but received what was owed to him, which he had purchased from his consenting brother for the price of lentils given.

But if anyone thinking more deeply should wish to discuss the deeds of both through the mysteries of allegory, he immediately rises from history into mystery. For what does it mean that Isaac desired to eat from the hunting of his elder son, except that almighty God desired to be fed by the good works of the Jewish people? But while that one delayed, Rebecca substituted the younger, because while the Jewish people sought good works outside, mother grace instructed the gentile people to offer the food of good work to the almighty Father and to receive the blessing of the elder brother. He provided those same foods from domestic animals, because the gentile people, not seeking to please God through external sacrifices, says through the voice of the Prophet: "In me, O God, are your vows, which I will pay, praises to you." What does it mean that the same Jacob covered his hands and arms and neck with goatskins, except that a goat was customarily offered for sin? And the gentile people indeed slaughtered the sins of the flesh in themselves, but were not ashamed to confess themselves covered with carnal sins. What does it mean that he was clothed in the garments of the elder brother, except that he was clothed in good work with the precepts of sacred Scripture which had been given to the elder people? And the younger uses in the house those things which the elder, going out, left inside, because the gentile people hold in mind those precepts which the Jewish people could not have, while they attended only to the letter in them. And what does it mean that Isaac did not know the son whom he blessed, except what the Lord said concerning the gentile people through the Psalmist: "A people whom I did not know served me; at the hearing of the ear they obeyed me"? What does it mean that he did not see him present, and yet saw what would come to him in the future, except that almighty God, when through his prophets he foretold that grace was to be bestowed upon the gentiles, both did not see them in the present through grace, because he then left them in error, and yet because he would someday gather them, he foresaw them through the grace of blessing? Hence also to the same Jacob, bearing the figure of the gentile people, it is said in blessing: "Behold, the smell of my son is like the smell of a full field, which the Lord God has blessed." For just as Truth says in the Gospel, "The field is this world," and because the gentile people brought to faith are fragrant with virtues through their elect throughout the whole world, the smell of the son is the smell of a full field.

For the flower of the grape smells one way, because great is the virtue and reputation of preachers who intoxicate the minds of their hearers; the flower of the olive smells another way, because sweet is the work of mercy which, like oil, refreshes and gives light; the flower of the rose smells another way, because wondrous is the fragrance that gleams and is fragrant from the blood of martyrs; the flower of the lily smells another way, because the chaste life of the flesh comes from the incorruption of virginity; the flower of the violet smells another way, because great is the virtue of the humble, who from desire hold the lowest places, and do not raise themselves up from the earth on high through humility, and preserve the purple of the heavenly kingdom in their mind; the ear of grain gives off its fragrance another way, when it is brought to maturity, because the perfection of good works is prepared for the satisfaction of those who hunger for justice. Therefore, because the Gentile people is scattered throughout the world in its elect, and from those virtues which it practices fills all who understand with the fragrance of good reputation, let it rightly be said: Behold, the smell of my son is as the smell of a full field. But because he does not have these same virtues from himself, let him add: Which the Lord God has blessed.

And since the same people of the elect rise through certain ones even into contemplation, but through certain others grow fat only in the works of the active life, rightly it is added there: "May God give you of the dew of heaven, and of the fatness of the earth." For dew falls from above and subtly. And we receive of the dew of heaven as often as through the infusion of intimate contemplation we see something finely from above. But when we also do good works through the body, we are enriched from the fatness of the earth.

But what does it mean that Esau returns late to his father, except that the Jewish people return late to pleasing the Lord? To whom this also is said in the blessing: And the time will come when the yoke shall be loosened from your neck. Because the Jewish people will be freed from the servitude of sin at the end, as it is written: Until the fullness of the Gentiles should enter in, and so all Israel should be saved.

Which person would the evangelical history itself not refresh among the little ones in the working of the miracle, because the Lord commanded empty water jars to be filled with water, and immediately turned that same water into wine? But when the more vigilant in understanding hear these things, they both venerate the sacred history by believing, and they seek what it signifies inwardly. For he who was able to change water into wine was also able to fill the empty water jars immediately with wine. But he commands the water jars to be filled with water, because first our hearts must be filled through the history of sacred reading. And he turns the water into wine for us, when that very history is changed for us into spiritual understanding through the mystery of allegory. Therefore the wheel is dragged as if along the ground, because it agrees with the little ones in humble speech, and yet pouring forth spiritual things to the great, it raises as if a circle on high; and it is raised upward from the very place where it seemed to touch the ground a little before.

Because it builds on all sides, it runs as if in a circle like a wheel. Hence it is also written in the Law: "You shall make a lampstand of hammered work from the purest gold, its shaft and branches, cups and spheres and lilies proceeding from it." Who is designated by the lampstand but the Redeemer of the human race? He who in the nature of humanity shone with the light of divinity, so that he might become the lampstand of the world, in order that in his light every sinner might see in what darkness he lay. Because he assumed our nature without guilt, the lampstand of the tabernacle is commanded to be made from the purest gold. Now hammered work is produced by striking, because our Redeemer, who from conception and birth existed as perfect God and man, endured the sufferings of the passion, and thus arrived at the glory of the resurrection. Therefore the lampstand was hammered work from the purest gold, because he both had no sin, and yet his body advanced to immortality through the insults of the passion. For according to the virtues of the soul, he had absolutely nothing by which he could have advanced through blows. But in his members, which we are, he daily advances through blows, because while we are struck and afflicted so that we may deserve to be his body, he himself advances. Concerning his body it is written: "From whom the whole body, supplied and constructed through joints and connections, grows into the increase of God." For we all are his body. Through joints and connections the body is bound together, because while the chest is joined to the head, while the arms are joined to the chest, while the hands are joined to the arms, the fingers to the hands, and the other members adhere to the members, the whole body is completed—just as the holy apostles, because they stood close to our Redeemer, were like the chest adhering to the head. Because the martyrs followed them, they were like arms joined to the chest. When pastors and teachers were joined to these through good works, the hands adhered to the arms. But this whole body of our Redeemer is daily supplied in heaven through joints and connections, because when chosen souls are led there to him, his members are bound together to him. Concerning this it is well said: "Supplied and constructed, it grows into the increase of God," because God almighty, our Redeemer, who has nothing in himself by which he might advance, still daily has increase through his members. Hence it is written again: "Until we all meet in a perfect man, in the measure of the age of the fullness of Christ." The shaft of this same lampstand should be understood as the Church itself, which is his body, because it stands free amid so many adversities. The branches that proceed from the shaft are the preachers, who produced a sweet sound in the world, namely the new song. Cups are usually filled with wine. What then are the minds of the hearers but cups, which are filled by the holy preachers with the wine of knowledge? And what is the sphere but the mobility of preaching? For a sphere is rolled from every side. And preaching, which can neither be held back by adversity nor lifted up by prosperity, is a sphere, because it is both strong amid adversities and humble amid prosperity, and has neither the corner of fear nor of pride. Therefore it cannot be fixed in its course, because it rolls itself through all things.

When we follow through on the example we have set forth, lilies are fittingly described on the lampstand after the reeds, cups, and spheres, because after the grace and fluency of preaching which we have mentioned, that verdant homeland follows, which blooms with eternal flowers for holy souls. The spheres therefore pertain to labor, the lilies to recompense. And so just as in Moses the sphere is understood as the teaching of preaching, so here the sacred Scripture itself is signified by the wheel. Therefore when the prophet saw the living creatures, he added: "And as I beheld the living creatures, there appeared one wheel upon the earth."

On this matter it must be asked, since the wheels are described below, why is one wheel said to have appeared first, unless because to the ancient people only the Old Testament was given, which would turn like a wheel to instruct their mind? And rightly is the same wheel said to have appeared upon the earth. For to sinning man it was said: You are earth, and into earth you will go. Therefore the wheel appeared upon the earth, because almighty God gave the law upon the hearts of sinners. But since these winged living creatures designate the holy evangelists, as we said before, how is it that the living creatures are seen first and afterward one wheel, when the Old Testament came first and the holy evangelists followed afterward? But we can understand in these things that those were seen first by the prophet who transcend in merit. For as much as the holy Gospel excels the Old Testament, so much also ought its preachers to have been given precedence in the prophetic description.

Although there is still something else that ought to be considered in this description, because the spirit of prophecy gathers together within itself things prior and posterior simultaneously in such a way that the prophet's tongue cannot utter these things simultaneously. But the vast things which he sees flow forth from divided discourses, and now he speaks the last things after the first, now indeed the first things after the last. Hence the prophet Ezekiel, under the figure of the holy universal Church, both sees the glory of the evangelists through the likeness of the four living creatures, and yet suddenly adds those things which were done in earlier times, so that he might openly indicate that he saw simultaneously what the tongue of flesh would not suffice to say simultaneously. But since we have said that all the perfect are also signified by the four living creatures, it must also be considered that certain of the saints existed even before the law, who lived strictly by natural law and were pleasing to the almighty Lord. Therefore the wheel is described after the living creatures, because many of the elect were perfect before the almighty Lord even before the law. But if we ought to take the living creatures as referring to the Evangelists alone, as we have said, there is still something else that we ought to consider. For the holy prophet was seeing that these very words which he was uttering wrapped in obscurities would be opened not to the Jewish people but to the Gentiles. Therefore, speaking to us, he ought to have described the living creatures first and the wheel afterward, because we, coming to faith by the Lord's bounty, learned the law not through the law but through the holy Gospel. But where or what kind of wheel appeared, he adds when he says: "Beside the living creatures having four faces."

What is this, that when one wheel was spoken of, shortly after it is added, "As if there were a wheel in the middle of a wheel," unless that in the letter of the Old Testament the New Testament lay hidden through allegory? Hence the same wheel which appeared beside the living creatures is described as having four faces, because Sacred Scripture through both Testaments is distinguished into four parts. For the Old Testament consists in the Law and the Prophets, while the New consists in the Gospels and the Acts and sayings of the Apostles. Now we know that where we direct our face, there we see what is necessary. The wheel therefore has four faces, because first it saw through the Law the evils to be cut away in the peoples, afterwards it saw through the Prophets, more subtly through the Gospel, and finally through the Apostles it beheld those things which were to be cut away from the faults of men. It can also be understood that the wheel has four faces on account of the fact that Sacred Scripture, extended through the grace of preaching into the four parts of the world, became known. Hence the same wheel is well described as having first appeared as one beside the living creatures and afterwards as having four faces, because unless the Law agreed with the Gospel, it would not become known in the four parts of the world.

Everything that is earthly and heavenly and whatever falls under human understanding turns on its own wheels.… But if anyone considers the wheel and the movement of the Gospels—that is, of the four animals that breathe and live—and understands, [that person] will in a short space of time see that the world is completed by the teaching of the apostles.

(Verse 15 and following) And as I looked at the animals, a wheel appeared on the earth beside the animals, having four faces. And the appearance of the wheels and their work was like the vision of the sea, and the four of them had the same likeness, and their appearance and work was as a wheel within a wheel. They went in the four directions, and they did not turn as they walked. The wheels also had a height and a terrifying appearance, and the whole body was full of eyes all around the four of them. LXX: And I saw, and behold, a wheel was following animals four over the earth. And the appearance of the wheels and their construction was like the color of tarshish. And their appearance was in four: and their work was as it were a wheel within a wheel. They walked in their four parts, and did not turn back when they walked. And their backs and their height were to them. And I saw them, and their backs were full of eyes all around the four. Up to this point, the picture describes the four living creatures that had four faces, following the spirits and the cloud that was in the midst of the spirit, now the individual wheels are mentioned for each animal, which were not attached to the animals but followed them. Or a wheel appeared upon the Earth, which, divided into four, had as many faces as the number of animals that followed. And such was the similarity of the four wheels to the four following animals, that one wheel was truly believed. And their work and creation was like the vision of tharsis, which we turn into the sea. The eagle placed the hyacinth; which stone resembles the sky. And their appearance was like one wheel in another, so that you would not believe it was one wheel, but rather one wheel joined to another. They were moving in four directions, and they were not being dragged or turned back. For how could they turn back when they were following animals that always move towards the front? The height and size of the wheels were also so great that it amazed those who saw it. The entire body and backs were filled with light all around, so that you could not see any part that did not have the light of eyes: like the stories of the poets describe Argus, who had a hundred or many eyes, which Juno turned into a peacock for his careless watch, so that what is a miracle of God the Creator would be a punishment for adultery without recompense. All things celestial and terrestrial, and whatever falls under human understanding, are turned by the wheels of the Sun. The Sun travels through its yearly circle, with the Moon coursing through each month. The Morning Star itself, known as Lucifer, as it twinkles from East to West, tempers the darkness of the night with a small light and completes its course in two years. The four other wandering stars, called planets, and everything that shines in the sky, as well as the varieties of crops, trees, and herbs, follow their courses in four seasons on their own respective wheels; and we behold nothing that has not existed before. The spirit moves by whirling and returns to its own circles. All rivers run into the sea, yet the sea is not full (Ecclesiastes 1:6-7). Why? Because they return to their sources from the deep abyss. But of the Gospels, that is, of the four living creatures that breathe, live, and understand, if anyone considers the wheel and its course, in a short time he will see the world to be complete with the Apostolic proclamation. The wheel is also within a wheel, or the joining of the two Testaments, which indicates the ladder of Jacob (Genesis 28) and the prophetic word of Isaiah (Isaiah 6) and the double-edged sword. Or it represents the harmonious Gospels whose course and stature tend towards heaven and touch the earth only briefly, always hastening towards the heights. About which it is said elsewhere: Holy stones roll upon the earth (Zech. IX, 16); from which the celestial Jerusalem is built. I believe this signifies the same thing as what is sung in the psalm: The voice of your thunder is in the wheel (Psalm LXXVI, 19). And elsewhere: Which sets the wheel of birth on fire (James III, 6). The meaning of these testimonies in their proper places is not of this time. But whoever sees that there is nothing in the Gospels that does not shine with its own light and illuminate the world with its splendor, will approve the whole body and the backs filled with eyes, so that even the things considered small and lowly may shine with the majesty of the Holy Spirit.

The wheels that lie beneath it signify the various periods of time in which all the component members of the world are constantly being whirled forward. Furthermore, feet have been given to these members that they may not always stand still but move on. All their limbs are studded with eyes because the works of God are to be contemplated with ever careful observation. And within their very bosom is a fire of glowing coals, to signify that this world is hastening to the fiery day of judgment or that all the works of God are fiery and not obscure.

The wheel within a wheel is life under the law, life under grace; inasmuch as Jews are within the church, the law is included in grace. For one is within the church who is a Jew secretly; and circumcision of the heart is a sacrament within the church. But that Jewish people are within the church of which it is written: "In Judah is God known"; therefore as wheel runs within wheel, in the same way the wings were still and the wings were flying.

There is a wondrous conformity between the Old and New Testaments, not only in the content of their meanings, but also in the fourfold structure of their parts. As a figure and sign of this, Ezekiel saw wheels with four faces and a wheel within a wheel, because the Old is in the New, and conversely: and in the legal and evangelical books there is the face of a lion on account of the excellence of authority; in the historical books there is the face of an ox on account of the examples of virtue; in the sapiential books there is the face of a man on account of sagacious prudence; in the prophetical books there is the face of an eagle on account of keen understanding.

Ezechiel beheld within figures resembling four living creatures, and later there appeared a wheel within another. Then the Prophet says that "the appearance of the wheels and the work of them was like the appearance of the sea," and that it was "as it were a wheel in the midst of a wheel." According to Gregory, the "two wheels" having "four faces" point to Scripture which has the Old and the New Testaments, the "four faces" being the four principal interpretations, the literal, the figurative, the moral and the anagogical. Their "appearance" is like a vision "of the sea" because of the depth of the spiritual mysteries.

These four meanings are like the appearance of the sea because of the primitive origination, the most profound depth, and the abundantly flowing multiformity of the spiritual meanings. And so, as there are three Persons within the single Essence, there are three meanings beneath the single surface of the letter.

Rightly are the sacred utterances said to be similar to the vision of the sea, because in them there are great volumes of sentences, heaps of meanings. Nor is it undeservedly that Sacred Scripture is said to be similar to the sea, because the sentences of speech are confirmed in it through the sacrament of baptism. Or certainly it must be considered that we sail by ships into the sea when we proceed toward desired lands. But what is in our desire except that land about which it is written: "My portion is in the land of the living"? But he who crosses the sea is carried, as I said, by wood. And we know that Sacred Scripture announces to us the wood of the cross through the law, when it says: "Cursed is everyone who hangs on a tree." Paul attests this concerning our Redeemer, saying: "Made a curse for us." Through the prophets also it announces the wood, when it is said: "The Lord will reign from the wood." And again: "Let us put wood in his bread." But through the Gospel the wood of the cross is openly shown, where the very passion of the Lord which was prophesied is declared. Through the apostles, moreover, this same cross is also held in words and works, when Paul says: "The world is crucified to me, and I to the world." And again: "But far be it from me to glory except in the cross of our Lord Jesus Christ." Therefore for us who proceed toward the eternal homeland, Sacred Scripture through its four faces is a sea. It announces the cross, because it carries us to the land of the living by wood. But unless the prophet perceived Sacred Scripture to be similar to the sea, he would by no means have said: "The earth is filled with the knowledge of the Lord, as the waters covering the sea."

The likeness of the four is one, because what the law preaches, the prophets also preach; what the prophets announce, the Gospel displays; what the Gospel displayed, the apostles proclaimed throughout the world. Therefore the likeness of the four is one, because the divine utterances, although distinct in time, are nevertheless united in meaning.

And their appearance and their workings, as if a wheel were in the midst of a wheel. A wheel within a wheel is the New Testament, as we have said, within the Old Testament, because what the Old Testament designated, the New Testament displayed. For to speak of a few things out of many, what does it mean that while Adam slept Eve was brought forth, except that while Christ died the Church was formed? What does it mean that Isaac was led to be sacrificed, and carried the wood, was placed upon the altar and lived, except that our Redeemer, led to his passion, himself carried the wood of the cross? And thus in sacrifice he died for us according to his humanity, yet remained immortal according to his divinity. What does it mean that the manslayer, absolved after the death of the high priest, returns to his own land, except that the human race, which by sinning brought death upon itself, after the death of the true priest, namely our Redeemer, is loosed from the bonds of its sins and restored to the possession of paradise? What does it mean that the mercy seat was commanded to be made in the tabernacle, upon which two cherubim, one from one end and the other from the other end, are placed of the purest gold, spreading their wings and covering the oracle, who look upon each other with their faces turned toward the mercy seat, except that both Testaments so agree with each other in the Mediator of God and men, that what one designates, the other displays? For what is designated by the mercy seat except the Redeemer himself of the human race? Of whom Paul says: Whom God set forth as a propitiation through faith in his blood. And what is signified by the two Cherubim, which are called the fullness of knowledge, except both Testaments? Of which one stands from one end of the mercy seat, and the other from the other end, because what the Old Testament began to promise by prophesying concerning the incarnation of our Redeemer, the New Testament narrates as perfectly fulfilled. Moreover the two cherubim were made of the purest gold, because both Testaments are written with pure and simple truth. And they spread their wings and cover the oracle, because we who are the oracle of almighty God are protected from threatening faults by the edification of Sacred Scripture. While we carefully examine its sentences, we are veiled by its wings from the error of ignorance. Therefore the two cherubim look upon each other with their faces turned toward the mercy seat, because both Testaments disagree with each other in nothing. And they hold their faces toward each other as it were, because what one promises, the other displays, while they see the Mediator of God and men placed between them. For the cherubim would turn their faces away from each other, if what one Testament promised, the other denied. But while they speak harmoniously of the Mediator of God and men, so that they look upon each other in turn, they gaze upon the mercy seat. Therefore a wheel is in the midst of a wheel, because the New Testament is within the Old Testament. And, as we have often already said, what the Old Testament promised, the New displayed; and what the former announces in hidden fashion, the latter openly proclaims as fulfilled. Therefore the Old Testament is the prophecy of the New Testament; and the New Testament is the exposition of the Old Testament.

If you consider the way in which the universe moves in different and contrary ways, whether you think it is in error or whether you think it is of a different nature from us, you see the meaning of "a wheel within a wheel." But as far as all that is concerned, the God of the whole universe directs everything and makes everything to move where he wills, in Christ Jesus, to whom be glory and dominion for ever and ever.

Where else do the divine utterances go, if not to the hearts of men? But going through four parts they were going, because Sacred Scripture goes to the hearts of men through the law, signifying mystery. Through the prophets it goes somewhat more openly, prophesying the Lord. Through the Gospel it goes, presenting the one whom it prophesied. Through the apostles it goes, preaching him whom the Father presented for our redemption. Therefore the wheels have faces and ways, because the sacred utterances show knowledge of precepts together with the performance of works. And they go through four parts, because they speak in distinct times, as we have said, or certainly because they preach the incarnate Lord in all regions of the world. Concerning these it is openly added shortly after: And they did not turn back when they walked.

These things were said above concerning the living creatures, but the same things cannot be understood concerning the wheels as concerning the living creatures. Indeed, we said that the wheels signify the Testaments. And the Old Testament did walk, because it came to the minds of men through preaching, but it returned back upon itself, because according to the letter it could not be preserved in its precepts and sacrifices until the end. For it did not remain without change, since spiritual understanding was lacking in it. But when our Redeemer came into the world, He caused to be understood spiritually what He found being held carnally. And so while its letter is understood spiritually, all that carnal observance in it is vivified. But the New Testament was also called the eternal testament through the pages of the Old Testament, because its understanding is never changed. Therefore it is well said that the wheels going went forward and did not turn back when they walked, because while the New Testament is not rescinded, while the Old is now held as spiritually understood, they do not go back upon themselves, since they persist unchangeable until the end of the world. Therefore they walk but do not turn back, because they come spiritually to our heart in such a way that their precepts or pursuits are not changed any further.

The two wheels are the New and the Old Testament; the Old moves within the New and the New within the Old.

... Ezekiel tells us of the 'rings' in his Theophany that 'they were so high that they were dreadful'. ... Now this awe is not the result of an inference from the visible universe. There is no possibility of arguing from mere danger to the uncanny, still less to the fully Numinous. ... When man passes from physical fear to dread and awe, he makes a sheer jump, and apprehends something which could never be given, as danger is, by the physical facts and logical deductions from them.

Those who are over others are to be warned that through prudence they should attain watchful eyes within and round about and strive to become living creatures of heaven. For the living creatures of heaven are described as full of eyes round about and within. So it is fitting that those who are over others should have eyes within and round about, so that in striving to please the inward judge and in serving outwardly as examples of life, they may detect the things that should be corrected in others.

What is it that in the words of Sacred Scripture these three things are said to be present, so that they are mentioned as having stature, height, and a horrible appearance, that is, a terrible one? We must greatly inquire what is called the stature of divine Scripture, what is its height, what is its horrible appearance. Therefore it must be known that to stand corresponds to the life of one who works well. Hence it is said through Paul: Let him who stands take heed lest he fall. He who also says to his disciples: So stand in the Lord, beloved. And the prophet, who saw himself standing before the Lord in life and conduct, said: The Lord lives, in whose sight I stand. Height, however, is the promise of the heavenly kingdom. Which is reached when all corruption of mortal life is now subdued. The horrible appearance, however, is the terror of hell, which tortures the reprobate without end, and always preserves them in torment. Therefore stature is in the rectitude of precept, height in the loftiness of the heavenly promise, and horrible appearance in the threats and terrors of the punishment that follows. Sacred Scripture therefore has stature, because it directs conduct toward standing, so that the minds of hearers may not be bent toward earthly desire. It has height, because it promises the joys of eternal life in the heavenly homeland. It also has a horrible appearance, because it threatens all the reprobate with the punishments of hell. Therefore it shows its stature in the building of conduct, it shows its height in the promise of rewards, it shows its horrible appearance in the terrors of punishments. For it is upright in precepts, lofty in promises, horrible in threats. It has stature when it says through the prophet: Cease to do evil, learn to do good, seek judgment, relieve the oppressed, judge the orphan, defend the widow. And again: Break your bread for the hungry, and bring the needy and wandering into your house; when you see the naked, cover him, and do not despise those of your own flesh. It has height when it says through the same prophet: The sun shall no longer be your light by day, nor shall the splendor of the moon illuminate you; but the Lord shall be your everlasting light, and your God shall be your glory. It has a horrible appearance when, describing hell, it says: The day of vengeance of the Lord, the year of retribution for the judgment of Zion; and its torrents shall be turned into pitch, and its soil into sulphur; and the land shall be burning pitch, day and night it shall not be extinguished forever. Which blessed Job also describes, saying: A land of darkness and covered with the mist of death, a land of misery and darkness, where is the shadow of death, and no order, but everlasting horror dwelling there. It has stature when through it the Lord graciously promises, saying: As the new heavens and the new earth, which I make to stand before me, says the Lord; so shall your seed and your name stand. For they truly stand before the Lord who do not waste their life in wickedness. It has height when it immediately adds: And there shall be month after month, and Sabbath after Sabbath, and all flesh shall come to worship before my face, says the Lord. What is a month but the perfection of days? And what is the Sabbath but rest in which servile work is not permitted? Therefore month after month means that those who live perfectly here are led to the perfection of glory there. And Sabbath after Sabbath means that those who cease from wicked work here rest in heavenly reward there. It also has a horrible appearance when it immediately adds: And they shall go out and see the corpses of the men who have transgressed against me. Their worm shall not die, and their fire shall not be extinguished. For what can be said or thought more horrible than to receive the wounds of damnation, and never to end the pains of the wounds! Of this horrible appearance of the wheels it is well said through Zephaniah, when the day of judgment is announced as coming upon hard hearts: The great day of the Lord is near, near and exceedingly swift. The voice of the day of the Lord is bitter, the strong man shall be troubled there. That day is a day of wrath, a day of tribulation and distress, a day of calamity and misery, a day of darkness and gloom, a day of cloud and whirlwind, a day of trumpet and clamor.

But since we have set forth the statements about the outer wheel, it remains now that we should also present the stature, height, and terrifying appearance of the inner wheel. Indeed, the inner wheel has its stature when through the holy Gospel it forbids us to bend toward earthly desires, saying in the words of our Redeemer: "Take heed lest your hearts be weighed down with carousing and drunkenness, or with the cares of this life." It has height when it promises concerning the same Redeemer, saying: "But as many as believed in him, he gave them power to become sons of God." For what can be said to be higher than this power, what more sublime than this height, in which every created being is made a son of the Creator? It has a terrifying appearance when it speaks of the reprobate, saying: "These shall go into everlasting punishment." It has stature when the Truth admonishes the disciples, saying: "Sell what you possess and give alms. Make for yourselves purses that do not grow old." It has the height of promise when it says: "They shall come from the East and the West, and shall recline with Abraham and Isaac and Jacob in the kingdom of heaven." It has a terrifying appearance when it adds: "But the sons of the kingdom shall be cast out into outer darkness; there shall be weeping and gnashing of teeth." To whom again it is said by the voice of Truth: "You shall die in your sins." It has stature when it says in the words of the first pastor: "Supply in your faith virtue, and in virtue knowledge, and in knowledge self-control, and in self-control patience, and in patience godliness, and in godliness brotherly love, and in brotherly love charity." It has height when shortly after it says: "For so an entrance shall be ministered to you abundantly into the eternal kingdom of our Lord and Savior Jesus Christ." Who again promises to good pastors, saying: "When the chief Shepherd appears, you shall receive the unfading crown of glory." It has a terrifying appearance when it says: "But the day of the Lord will come as a thief, in which the heavens shall pass away with great violence, and the elements shall be dissolved with heat. Since all these things are to be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening unto the coming of the day of God, whereby the heavens being on fire shall be dissolved, and the elements shall melt with the ardor of fire?" It has stature when through Paul it raises us from earthly desires, saying: "Mortify your members which are upon the earth: fornication, uncleanness, lust, evil desire, and covetousness, which is the service of idols." It has height when it promises, saying: "Your life is hidden with Christ in God. For when Christ your life shall appear, then you also shall appear with him in glory." It has a terrifying appearance when it threatens, saying: "In the revelation of our Lord Jesus Christ from heaven, with the angels of his power in a flame of fire, giving vengeance to those who do not know God, and who do not obey the Gospel of our Lord Jesus Christ, who shall suffer eternal punishments from the face of the Lord and from the glory of his power." It has stature when it admonishes us, saying: "See that no one renders evil for evil to anyone, but always pursue what is good toward one another and toward all." It has height when it promises, saying: "If we die with him, we shall also live with him; if we endure, we shall also reign with him." And again: "The sufferings of this present time are not worthy to be compared with the future glory that shall be revealed in us." It has a terrifying appearance when it threatens, saying: "A certain fearful expectation of judgment, and the fury of fire which shall consume the adversaries." Who again says: "It is a fearful thing to fall into the hands of the living God." All of which it also draws together in a brief statement, saying: "That you may be able to comprehend with all the saints what is the breadth, and length, and height, and depth." For charity is broad, because it encompasses even the love of enemies, and through that charity by which Almighty God loves us broadly, he also bears with us patiently. Therefore we ought to show to our neighbors what we see being shown to us who are unworthy by our Creator. And so breadth and length pertain to stature, because through love it enlarges our conduct, so that charity may patiently bear the faults of the brethren. But height is that reward of eternal prizes, of whose immensity it is said: "Eye has not seen, nor ear heard, nor has it entered into the heart of man, what things God has prepared for those who love him." Therefore it has height in its sublimity, because the eternal joys of the saints cannot now be penetrated by any thought. The depth also is that inestimable condemnation of punishments, which plunges those whom it receives into the lowest depths. In these things the sacred words have a terrifying appearance, because they strike inestimable terror into those who hear, when they speak of the punishments of hell. Rightly therefore it is said: "There was also stature in the wheels, and height, and terrifying appearance," because Sacred Scripture in both Testaments is upright in admonishing, lofty in promising, and terrible in threatening. Let it suffice, dearest brethren, for us to have said these things on this day by the Lord's bounty, so that we may return refreshed by rest to discuss the things that follow, trusting in God the author of all things and our Lord Jesus Christ, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.

As you know, dearest brothers, it is the custom of prophecy to look now at this, now at that, and suddenly to turn words from one thing to another, as the Psalmist, when speaking of the Lord, said: "God is a just judge, strong and patient; is He angry every day? Unless you are converted, He has brandished His sword, He has bent His bow and made it ready; and in it He has prepared instruments of death, He has made His arrows for those who burn"; suddenly he adds: "He conceived sorrow and brought forth iniquity; he opened a pit and dug it out, and fell into the hole he made." Behold, when he was narrating the Lord's justice, as if without changing his voice, he suddenly introduced the guilt of the sinner. Let it suffice that I have said this one example by way of illustration, because whoever has practice in reading the prophets knows how frequently they do this. Hence now the prophet Ezekiel, when he was speaking about the wheels, added: "And the whole body was full of eyes around the four of them."

For he who said "of them" (masculine) rather than "of them" (feminine) clearly indicates that his speech suddenly returned from the wheels to the living creatures. By these, as was said before, all perfect persons are designated. Therefore the bodies of the living creatures are described as full of eyes, because the action of the saints is circumspect on every side, desirously providing for good things, skillfully guarding against evil things. And this is more laborious where the mind of the saints vigilantly watches lest evils hide themselves before their eyes under the appearance of good things. Therefore the life of the saints is circumspect, lest it be so free as to be proud, because often pride exceeds in words, and desires to appear as the freedom of purity. Lest it be so humble as to be fearful, because sometimes fear constrains the mind and does not presume to speak what is right, yet in that same timid thought it pretends to be humility. Lest it be so sparing as to be grasping, because very often greed desires to be considered frugality, so that it may seem to hold justly and necessarily whatever it does not wish to mercifully expend upon a needy neighbor. Lest it be so merciful as to be wasteful, because sometimes it thinks wastefulness to be mercy. For it is one thing to give necessities to neighbors from the zeal of piety, and another to scatter what one possesses without intention of reward. Therefore whatever is done must be weighed in the root of intention, by what merit it may be held at the judgment of the Creator. Hence the same Creator says: "If your eye be simple, your whole body will be full of light." Calling the eye, of course, intention, and the body, action. Because if our intention is simple before God, our action will not be dark in His judgment. Therefore, because holy men skillfully watch so that they may look upon themselves from every side and guard themselves everywhere, lest they either desire evils for their own sake, or do these same things under the appearance of good things—namely, lest vices deceive them into thinking they are virtues—they have the whole body full of eyes round about, because all their action is both filled and surrounded by the providence of solicitude.

Hence it is that the Apostle Paul, when he perceived that the Corinthians wished to show mercy to a certain penitent for a crime he had committed, says: "If you have forgiven anyone anything, so have I. For what I have forgiven, if I have forgiven anything, I have done for your sake in the person of Christ, lest we be outwitted by Satan. For we are not ignorant of his designs." For if pardon was to be granted, why did that excellent teacher associate himself with such humility to the will of his disciples, so that neither he himself seemed divided from his disciples, nor they from him, in the matter of compassion, unless because with the watchful eye of providence he observed that very often when one pardons, another grows angry? And what kind of sacrifice of mercy is that which is offered together with discord toward one's neighbor? Hence he rightly says: "Lest we be outwitted by Satan. For we are not ignorant of his designs." Because, that is to say, from the very source where he sees one person performing a work of piety, he is accustomed to cast the evil of strife into another's heart. For the good is imperfect which is done in such a way that no attention is paid lest some evil creep up on it from another side, unless perhaps it would be a fault not to do that which cannot be done without giving offense to someone.

We say this, however, to make known to your love that in our good work we must sometimes beware of scandalizing our neighbor, but sometimes it must be despised as nothing. We learned this from our own Author, who, when tribute was sought from Peter after inquiry, first proposed an example through which he answered that he owed nothing, saying: "The kings of the earth, from whom do they receive tribute or tax—from their own sons, or from strangers?" When he was told "From strangers," he immediately replied: "Therefore the sons are free." But after he showed that he was free, lest perhaps he cause scandal to anyone, he added: "But so that we may not scandalize them, go to the sea and cast a hook, and take the first fish that comes up, and when you open its mouth you will find a coin; take that and give it to them for me and for you." Again, when he said that everything which enters the mouth does not defile a man, then the disciples came and said to him: "Do you know that the Pharisees, having heard this word, were scandalized?" But he answered and said: "Every plant which my heavenly Father has not planted will be uprooted. Leave them alone; they are blind, and guides of the blind." Behold, the Master Truth, lest scandal be generated in the hearts of some, paid the tribute that he did not owe; and again, because he saw that scandal against truth was being generated in the hearts of some, he allowed them to remain in their scandal.

From which matter we must consider that, insofar as we are able without sin, we ought to avoid giving scandal to our neighbors. If, however, scandal is taken from the truth, it is more profitable to permit scandal to arise than for truth to be abandoned. Therefore the bodies of the living creatures are full of eyes when they cautiously look around themselves on every side.

But we must know that often, while we are attending to some things, it happens that we neglect others; and where we neglect, there without doubt we do not have an eye. For that Pharisee who had gone up to the temple to pray, as the Gospel attests, we have recognized what he said. For he said: God, I thank you. And rightly he gave thanks to God, from whom he had received the good things he had done. He also added: That I am not like the rest of men, robbers, unjust, adulterers, even like this Publican; I fast twice on the Sabbath, I give tithes of all that I possess. Behold, the Pharisee had an eye for displaying abstinence, for bestowing mercy, for giving thanks to God, but he did not have an eye for guarding humility. And what does it profit if a city is carefully guarded almost entirely against the ambushes of enemies, if one opening is left exposed through which enemies may enter? What then does a guard profit that is placed almost everywhere around, when the whole city is opened to enemies through the neglect of one place? But the Pharisee who practiced fasting, gave tithes, returned thanks to God, as it were kept watch almost completely around in guarding his city. But because he did not attend to one opening of pride in himself, there he suffered the enemy, where through negligence he closed his eye. Because therefore the minds of the saints keeping watch examine themselves on every side, and in all their work lead around the eye of fear and solicitude, lest they either do wrong things, or fail to do right things that are commanded, or having completed good actions, become swollen in their thoughts, and offend all the more grievously the more they appear righteous outwardly and sin more secretly, it is rightly said: Their whole body is full of eyes round about.

It should also be known that in the old translation it does not read: "Their whole body was full of eyes round about," but rather it says: "Their backs were full of eyes." This statement, of course, does not depart from the sense of edification. For sinful people are often accustomed to guard those things which are in front. But righteous men, because they guard themselves even in those things which are not readily seen and in front, are said to have eyes in their backs. Therefore those who examine even the things that are hidden, and guard themselves from those very things that lie concealed, certainly have eyes in their backs. This, however, can also be understood in another way: because we see the things that are before our face, but another person sees our backs in us, and we ourselves cannot see them. But since holy men carefully examine themselves in those matters by which they can be judged by others, and strictly see themselves just as they are often strictly seen by others—they who are not ignorant even of those things in themselves that could remain hidden—they carry light on their back.

Three things are equally indicated in the animals and the wheels; when they stand, when they walk and when they arise, what they do as animals and wheels and what they do in common.

It hath been said by God that their [four] sides were "living animals" [which] were "full of eyes as they turned round." And by this word He hath taught us that the whole of the spiritual nature can see, and that all of it can hear, and that all of it can perceive, and that all of it can think, and that all of it can understand, and that all of it can desire with the desire of its nature; and it doth not hear with one member and not with another, or see with one and not with another, but the whole of it is hearing, and the whole of it is seeing, and everything which it is that it is wholly. And its hearing is not disturbed by its vision when with the member with which it heareth it [also] seeth, or when with that with which it thinketh it also tasteth; and we believe them to be undisturbed and undestroyed by each other.

"And when the living creatures walked, the wheels also walked beside them; and when the living creatures were lifted up from the earth, the wheels were lifted up together with them."

The living creatures walk when holy men understand in Sacred Scripture how they should live morally. But the living creatures are lifted from the earth when holy men suspend themselves in contemplation. And because each of the saints, the more he himself has advanced in Sacred Scripture, the more that same Sacred Scripture advances in him, it is rightly said: "When the living creatures walked, the wheels walked equally with them; and when the living creatures were lifted from the earth, the wheels were lifted together with them," because the divine words grow with the reader; for each one understands them more deeply to the degree that he attends to them more deeply. Hence the wheels are not lifted if the living creatures are not lifted, because unless the minds of readers have advanced to higher things, the divine sayings lie as if in the depths, not understood. For when the words of Sacred Scripture do not arouse the mind of any reader (if the sense of the divine word seems lukewarm to him), and no light of understanding flashes forth in his thought, the wheel is both idle and on the ground, because the living creature is not lifted from the earth. But if the living creature walks, that is, seeks the order of living well, and through the steps of the heart finds how to place the steps of good work, the wheels walk equally with it, because you find as much progress in the sacred word as you yourself have advanced in relation to it. But if the winged living creature has stretched itself forth in contemplation, the wheels are immediately raised from the earth, because you understand that those things are not earthly which you previously believed were spoken in the sacred word according to an earthly manner. And it happens that you perceive the words of Sacred Scripture to be heavenly, if, enkindled through the grace of contemplation, you suspend yourself toward heavenly things. And the wondrous and ineffable power of the sacred word is recognized when the mind of the reader is penetrated by heavenly love. Therefore, because the living creature raises itself to the heights, the wheel flies.

When the animals stand, their wings are set down. For they are not able to bear the voice of the Lord sounding in the heavens, but they stand and marvel, and they show by their silence the power of God, who sits above the firmament.

(Vers. 19 seqq.) When the animals walked, the wheels walked alongside them. And when the animals were lifted up from the ground, the wheels were also lifted up. Wherever the spirit went, the wheels went there too, for the spirit of life was in the wheels. As the animals went, the wheels went, and as they stood, the wheels stood. And when the animals were lifted up from the ground, the wheels were lifted up as well, following them, for the spirit of life was in the wheels. Four animals followed the spirit, and the cloud that was in the spirit. And again, the wheels lifted themselves off the ground, not the animals, but the spirit followed, to show its own will: because the spirit of life was in the wheels. Three, however, are indicated both in the animals and in the wheels, when they stood, when they walked, when they were lifted up, which both the animals and the wheels did in common. For neither could animals that were standing walk on wheels, nor could animals walking on the ground lift themselves on wheels, but of those actions, one was rest, one was motion, and elevation. And secondly it is said, because the spirit of life was in the wheels: so that we should in no way consider the wheels as vessels, which we see in the carts of wagons and chariots, but as living beings, indeed above living beings. For the animal man does not perceive those things that are spirits. Therefore, these wheels, in which the spirit of life was, do all things in order and measure, and they have harmony with animals, following them, and through them, the Holy Spirit; indeed, having skipped the middle, they enjoy the fellowship of the Holy Spirit. All of which, according to the earlier understanding, a wise reader can fit into various interpretations.

"Wherever the spirit went, the wheels were equally lifted as the spirit went there, following it."

For wherever the spirit of the reader tends, there the divine utterances are also lifted up, because if you seek something lofty in them by seeing and understanding, these same sacred utterances grow with you, ascend with you to higher things. And it is well said of these same wheels: Following him. For if the spirit of the reader seeks to know something moral or historical in them, the moral sense of history follows him. If something typological, the figurative speech is immediately recognized. If something contemplative, at once the wheels as it were receive wings and are suspended in the air, because in the words of sacred utterance heavenly understanding is opened. Therefore wherever the spirit went, there as the spirit went the wheels were likewise lifted up, following him. For the wheels follow the spirit, because the words of sacred utterance, as has often been said already, grow in understanding according to the perception of the readers.

In one and the same sentence of Scripture, one person is nourished by history alone, another seeks the typical meaning, and yet another seeks the contemplative understanding through the type. And it often happens that, as has been said, in one and the same sentence all three can be found together. For when Moses had been called from the burning bush, he drew nearer to see the sight, and behold, the bush was burning and was not consumed. This is a great miracle. If you seek only the history in it, there is something by which the mind of the reader may be nourished, so that you see fire burning in wood and not consuming it. But if you seek the typical understanding, what does the flame signify but the law, of which it is written: "In his right hand a fiery law"? And what did that bush designate but the Jewish people, beset with the thorns of their sins? But the burning bush could not be consumed, because the Jewish people both received the fire of the law and yet did not abandon the thorns of their sins, nor did the flame of the divine word burn up their vices. Perhaps in this event another person desires to contemplate greater things through the type. Because his understanding grows, the wheels are likewise raised. For among men the only-begotten Son of God became perfect man, who had no sins of his own but took upon himself the thorns of our wickedness, and deigned to be humbled even to the passion for us, and to receive in himself the fire of our tribulation. But he burned and did not burn, because he both died according to his humanity and yet remained immortal according to his divinity. He received from us that by which a sacrifice might be made for us, and yet remained impassible and unchangeable in his own nature, so that he might change us from our condition. Perhaps one person seeks morality through history, and another seeks contemplation through allegorical understanding. According to history, what is written in the law is clear to all: that when a turtledove is offered for sin, its head should be turned back to its wings, so that it clings to the neck and is not completely broken off. In these words the historical sense is not doubtful to readers. But if you seek to understand these things morally, the wheel is set in motion when the sentence of the sacred word is brought to moral understanding. For we ourselves ought to be a turtledove in the sacrifice of almighty God, so that our head is turned back to the wings, that is, our mind to the virtues. For not without reason do we understand the mind by the head, because just as the head rules the body, so the mind rules actions. But the head is commanded to be turned back to the wings, so that you do what you say and join your mouth to your works. Nor should the head be cut off in such a way that it is separated from the body, but when partially cut, it is commanded to cling to its body, because clearly our mind must be cut away from carnal pleasure, but must not be cut away from necessary care of the flesh. For hence it is written: "Make no provision for the flesh in its lusts." What is therefore forbidden to be done in lusts is without doubt permitted in necessity. The head of the turtledove, therefore, is partially cut off and partially clings, so that, as has been said, our mind is both cut away from the will of the flesh and yet is not cut off from necessity. What if another person seeks this kind of sacrifice for contemplation under the typical understanding of our Redeemer? Let the mind ascend to higher things, let the living creatures be raised up, so that the wheels may likewise be raised up. For who is our head but the Redeemer of the human race? Of whom it is written: "He gave him as head over all the Church, which is his body." When the Jews persecuted him, they tried to destroy his name from the earth. And when they saw him crucified and buried, they believed they had separated him from the love of all. But the head of the turtledove was both cut and yet not separated from its body, because from the fact that he endured death for us, he more truly joined all of us to himself in his very death; and through the fact that he visibly withdrew himself from our eyes, he invisibly rooted himself in our minds. The head of the turtledove, therefore, when cut, clung to the body, because our Redeemer indeed suffered for us, but was not separated from us through his passion. Since therefore the words of sacred speech grow with the spirit of the readers, it is rightly now said: "Wherever the spirit went, there the wheels were likewise raised up as the spirit went, following it." And it is added: "For the spirit of life was in the wheels."

In the wheels there is the spirit of life, because through the sacred utterances we are vivified by the gift of the spirit, so that we may drive away deadly works from ourselves. It can also be understood that the spirit goes when God touches the mind of the reader in various ways and orders, when arousing him now through the words of sacred utterance to zeal, He raises him to vengeance, now softens him to patience, now instructs him in preaching, now pierces him to the lamentations of penitence. But let us run briefly through these same words which we have spoken, and let us see how the wheels follow the spirit, which is called the spirit of life, and is said to be within the wheels. Certainly if the spirit of life has touched the mind of the reader in the fervor of zeal, immediately in the sacred utterances he sees that Moses, returning to the camp and recognizing that the people had sinned through idols, laid them low with swords through the fervor of the spirit; that Phinehas, by pursuing lust, appeased the wrath of the Lord with the sword; that Peter struck down and killed those who lied to him with a word; that Paul threatens negligent disciples with the rod.

If the spirit of life touches the soul of the reader to maintain patience, immediately the wheels also follow, because in the sacred scriptures he finds that Moses and Aaron, when speaking rightly they suffered persecution from the people, ran to the tabernacle, praying for the very people whom they were fleeing. Their holy mind both endured the swelling pride of the arrogant, and yet did not burst forth against them into hatred. For true patience is that which loves the very one whom it bears. For to tolerate but to hate is not the virtue of meekness, but a covering for fury. In those same scriptures he finds that Samuel, cast down from leadership, confesses that he even prayed for those who cast him down; that none of the saints arrived at heavenly glory except by maintaining patience; that the very author of the human race endured spitting, blows, a crown of thorns, the cross, and the lance, and yet prayed for his persecutors.

If the spirit of life rouses the reader's mind to zeal for preaching, immediately the wheels follow as well, because in the sacred Scriptures he finds how Moses, at the Lord's command, raised himself up against the king of Egypt with such words of free preaching; what Stephen said to the faithless Jews: "You have always resisted the Holy Spirit," and he did not fear even amid the stones; what Peter, beaten with rods and told not to speak in the name of Jesus, replied with great boldness: "We must obey God rather than men"; that Paul is bound with the chains of fetters, yet nevertheless the word of God is not bound.

If the spirit of life stirs one to the laments of repentance, the wheels immediately follow, as the words of Holy Scripture present David repenting; because when he was rebuked by the prophet, since he had not been subject to the heavenly King, he was not ashamed to confess to the rebuking subject what he had done; because the publican, who recognized the guilt of his wickedness, even though he came to the temple unjust, returned from the temple justified; because Peter washed away the stains of his denial with tears; because the thief who recognized his guilt on the cross found pardon in death itself.

The prophet also claims that the spirit of life was in the wheels, its movement was spontaneous and of its own free will. For the chariot was not placed on some living creatures or on a yoke, but violent clouds went before, and that mighty wind followed. The divine vehicle ran on its own accord with the living creatures preceding it and the wheels moving on their own.

(ap. Anselm.) For in permitting His flesh to suffer that which properly pertains to flesh, He fore-shews His passion. Mark the earnest zeal of the active labourer, Who is said to have gone early into the city to preach, and to gain some to His Father.

(Verse 18) But when he returned to the city in the morning, he was hungry. After the darkness of the night had dispersed, as the morning light shone and midday approached, during which the Lord was going to illuminate the world by means of his passion, when he returned to the city, he was hungry. Whether to reveal the truth of his human flesh or to hunger for the salvation of believers and to burn with incredulity towards the Jews.

When the shades of night were dispersed, and He was returning to the city, the Lord was an hungred, thus showing the reality of His human body.

"Now in the morning as He returned into the city, He was an hungered." How is He an hungered in the morning? When He permits the flesh, then it shows its feeling. "And when He saw a fig tree in the way, He came to it, and found nothing thereon, but leaves only." Another evangelist saith, "The time of figs was not yet;" but if it was not time, how doth the other evangelist say, "He came, if haply He might find fruit thereon." Whence it is manifest that this belongs to the suspicion of His disciples, who were yet in a somewhat imperfect state. For indeed the evangelists in many places record the suspicions of the disciples.

Like as this then was their suspicion, so also was it too to suppose it was cursed for this cause, because of having no fruit. Wherefore then was it cursed? For the disciples' sakes, that they might have confidence. For because everywhere He conferred benefits, but punished no man; and it was needful that He should afford them a demonstrative proof of His power to take vengeance also, that both the disciples might learn, and the Jews, that being able to blast them that crucify Him, of His own will He submits, and does not blast them; and it was not His will to show forth this upon men; upon the plant did He furnish the proof of His might in taking vengeance. But when unto places, or unto plants, or unto brutes, any such thing as this is done, be not curious, neither say, how was the fig-tree justly dried up, if it was not the time of figs; for this it is the utmost trifling to say; but behold the miracle, and admire and glorify the worker thereof.

Since in the case also of the swine that were drowned, many have said this, working out the argument of justice; but neither there should one give heed, for these again are brutes, even as that was a plant without life.

Wherefore then was the act invested with such an appearance, and with this plea for a curse? As I said, this was the disciple's suspicion.

But if it was not yet time, vainly do some say the law is here meant. For the fruit of this was faith, and then was the time of this fruit, and it had indeed borne it; "For already are the fields white to harvest," saith He; and, "I sent you to reap that whereon ye bestowed no labor."

Not any therefore of these things doth He here intimate, but it is what I said, He displays His power to punish, and this is shown by saying, "The time was not yet," making it clear that of this special purpose He went, and not for hunger, but for His disciples' sake, who indeed marvelled exceedingly, although many miracles had been done greater; but, as I said, this was strange, for now first He showed forth His power to take vengeance. Wherefore not in any other, but in the moistest of all planted things did He work the miracle, so that hence also the miracle appeared greater.

And because this plant was figuratively a living creature, having a soul, He speaks to it as though it heard. Let no fruit grow on thee henceforward for ever. Therefore is the Jewish synagogue barren, and shall continue so until the end of the world, when the multitude of the Gentiles shall come in; and the fig tree withered while Christ was yet sojourning in this life; and the disciples seeing by their spiritual discernment the mystery of the withered faith, wondered; and having faith, and not doubting, they bare it, and so it withers when their lifegiving virtue passes to the Gentiles; and by each one who is brought to the faith, that mountain Satan is lifted up and cast into the sea, that is, into the abyss.

For every man who is obedient to the word of God is Bethany, and Christ abides in him; but the wicked and the sinners He leaves. And when He has been with the righteous, He goes to other righteous after them, and accompanied by them; for it is not said that He left Bethany and went into the city. The Lord ever is an hungred among the righteous, desiring to eat among them the fruit of the Holy Spirit, which are love, joy, peace. But this fig tree which had leaves only without fruit, grew by the wayside.

For had His hunger been as man for carnal food, He would not have hungred in the morning; he truly hungers in the morning who hungers after the salvation of others.

Of the many miracles which the Lord performed, all were done to do good, for He performed no miracles of chastisement. Therefore, lest anyone think that He is unable to chastise, here He shows this power as well, not applied to men but to a tree, as He loves mankind. He also did the same on a previous occasion to the swine. He withers the tree, then, in order to chasten men. The disciples marvel, and with good reason. For the fig tree contains a great amount of sap, and so the fact that it withered immediately serves all the more to indicate the miracle. The fig tree means the synagogue of the Jews, which has only leaves, that is, the visible letter of the law, but not the fruit of the Spirit. But also every man who gives himself over to the sweetness of the present life is likened to a fig tree, who has no spiritual fruit to give to Jesus who is hungry for such fruit, but only leaves, that is, temporal appearances which fall away and are gone. This man, then, hears himself cursed. For Christ says, Go, ye accursed, into the fire (Mt. 25:41). But he is also dried up; for as he roasts in the flame, his tongue is parched and withered like that of the rich man of the parable, who in his life had ignored Lazarus.

"And in the morning, returning into the city, he was hungry." Here the confutation under a certain figurative action is presented. And first, the action is presented; secondly, the wonder of the disciples. Concerning the first: first, the occasion for working the miracle is presented; secondly, the barrenness of the tree; thirdly, the curse; fourthly, the effect. He says therefore "in the morning, returning into the city, he was hungry." By this is signified the concern which he had for the salvation of the Jews. Hence in the morning he comes like a diligent workman concerned about his daily work, just as above (20:1): "The kingdom of heaven is like to an householder, who went out early in the morning to hire laborers into his vineyard." He was hungry, both corporally and spiritually, because he always desires to do the will of his Father; John 4:34: "My meat is to do the will of him that sent me." Likewise, corporally. But how? Since he was God, he had all things in his power; hence when he willed, he fasted; hence above (4:2): he fasted forty days and forty nights; but when he willed, he was hungry.

Now in order to convey this truth the Lord acted prophetically. By this I mean that in reference to the fig tree, it was not his will merely to exhibit a miracle but rather through this sign to convey an intimation of that which was to come. He often taught and persuaded us by such means. So even when our wills resist, he persuades us and brings us to faith.We first ask how was it the tree's fault that it had no fruit? Even if it had no fruit in its proper season, its season of mature fruit, still the tree would bear no fault. For the tree is without sense and reason, so it could not be blamed. But to this perplexity is added another, which we read in the narrative of the other Evangelist who expressly mentions this: "It was not the time for that fruit." For this was the time when the fig tree was just shooting forth its tender leaves, which come, as we know, long before the fruit. This sequence has a spiritual meaning. The time for fruit was soon coming with the day of the Lord's Passion, which was at hand. And so to make this clear, the Evangelist, to his credit, notes that "the time of figs was not yet." So then, if it was only a miracle that was being demonstrated and not something to be prophetically prefigured, it would have been much more worthy of the clemency and mercy of the Lord if he had found a withered tree and restored it to life. This would seem more in accord with his healing of the sick, cleansing lepers and raising the dead. But to the contrary, as though against the ordinary rule of his charity, he found a green tree, not yet bearing fruit, even before its fruit-bearing season but still awaiting the hope of fruit, and what does he do? He withers it straight away! This is a prophetic anticipation of things soon to come, by which he in effect says to us: "I have no delight in the withering away of this tree. By doing so I want to convey to you that I am not acting absurdly but for a lesson you might take more seriously. It is not this literal tree that I have cursed. It is not on an insensible tree that I have inflicted punishment. Rather, I have made you fear, whoever you are who considers this matter, that you should not fail Christ when he is hungry and that you might hope to be in the coming season of fruit than to be in the preparatory season of leaves." … Therefore, beloved, I must tell you and teach you according to my poor abilities that which the Lord has given me for your benefit. I must convey to you what you may hold as a rule in the interpretation of all Scripture. Everything that is said or done is to be understood either in its literal signification, or else it signifies something figuratively; or it may contain both of these at once, both its own literal interpretation and a figurative signification also.… Thus Christ, wishing to convey this lesson to us, wanted us to produce fruit and in this way set forth for us a figurative fiction which is not a deceiving fiction but a fiction worthy of praise.

(Verse 20) And when the disciples saw it, they marveled, saying, 'How did the fig tree wither at once?' However, according to the letter, the Lord, who was to suffer among the peoples and bear the scandal of the cross, had to strengthen the hearts of his disciples with the anticipation of a sign. And the disciples were amazed, saying: How did it wither immediately? Therefore, by the same power, could the Savior also dry up his enemies, unless he had awaited their salvation through repentance.

But if the Lord come seeking fruit with temptations, and one be found having nought of righteousness but only a profession of faith, which is leaves without fruit, he is soon withered, losing even his seeming faith; and every disciple makes this fig tree to wither, by making it be seen that he is void of Christ, as Peter said to Simon, Thy heart is not right in the sight of God (Acts 8:21.) For it is better that a deceitful fig tree which is thought to be alive, yet brings forth no fruit, should be withered up at the word of Christ's disciples, than that by an imposture it should steal aawy innocent hearts. Also there is in every unbeliever a mountain great in proportion to his unbelief, which is removed by the words of Christ's disciples.

"And the disciples seeing it wondered." Here first the wonder is presented; secondly, the satisfaction of the wonder. He says "and the disciples seeing it wondered." Just as men wonder when they see a spirit that seems good, and it quickly withers, so they wondered how it dried up so quickly.

Prior to this, the Pharisees had seen many things more worthy to be called great miracles, but now they were deeply troubled and asked Jesus to identify the authority by which he performed these works. The great mystery of the future is included in the consequences of present deeds. They felt the urge for special questioning, then, because the prefiguration of every danger was made known in this event. The Lord replied that he would tell them by what authority he did these works if only they would also reply to his question about whether they considered John the Baptist to have come from heaven or from man. They hesitated while pondering the dangers of responding. If they confessed John to have come from heaven, they would be convicted by that very confession for not believing in the authority of a heavenly witness. They were afraid to say that he was merely from man, however, because of the large crowd of people who believed John to be a prophet. So they answered that they did not know (they did in fact know him to be from heaven) because they feared that they might be convinced by the truth of their own confession. But they told the truth about themselves, even though it was their intention to deceive; it was only through their infidelity that they did not know John the Baptist to be from heaven. And they could not have known that John the Baptist was from man, because he was not.

(Verse 23.) And when he came into the temple, the chief priests and the elders of the people approached him as he was teaching, saying, 'By what authority are you doing these things, and who gave you this authority?' In different words, they construct the same accusation as before, when they said, 'He casts out demons by Beelzebub, the prince of demons.' For when they say, 'By what authority are you doing these things?' they doubt the authority of God and want it to be understood that what he does is by the power of the devil. Moreover, they added: Who gave you this authority? They openly deny the Son of God, whom they consider to be not working by his own power, but by the power of others, to perform miracles.

Or in these words they urge the same cavil as above, when they said, He casteth out demons through Beelzebub the Prince of the demons. (Mat. 12:24.) For when they say, By what authority doest thou these things? they doubt concerning the power of God, and would have it understood that the things He does are of the Devil. But when they add, Who gave thee this authority? they most clearly deny the Son of God, whom they suppose to work miracles, not by His own, but by others' strength.

But the boastful and arrogant Jews, wishing to interrupt His teaching, came unto Him, and asked, "By what authority doest thou these things?" For since they could not object against the miracles, they bring forward against Him the correction of the traffickers in the temple. And this in John also they appear to ask, although not in these words, but with the same intent. For there too they say, "What sign showest thou unto us? seeing that thou doest these things." But there He answers them, saying, "Destroy this temple, and I in three days will raise it up," whereas here He drives them into a difficulty. Whence it is manifest, that then indeed was the beginning and prelude of the miracles, but here the end.

But what they say is this: Hast thou received the teacher's chair? Hast thou been ordained a priest, that thou didst display such authority? it is said. And yet He had done nothing implying arrogance, but had been careful for the good order of the temple, yet nevertheless having nothing to say, they object against this. And indeed when He cast them out, they did not dare to say anything, because of the miracles, but when He showed Himself, then they find fault with Him.

But if the Lord come seeking fruit with temptations, and one be found having nought of righteousness but only a profession of faith, which is leaves without fruit, he is soon withered, losing even his seeming faith; and every disciple makes this fig tree to wither, by making it be seen that he is void of Christ, as Peter said to Simon, Thy heart is not right in the sight of God (Acts 8:21.) For it is better that a deceitful fig tree which is thought to be alive, yet brings forth no fruit, should be withered up at the word of Christ's disciples, than that by an imposture it should steal aawy innocent hearts. Also there is in every unbeliever a mountain great in proportion to his unbelief, which is removed by the words of Christ's disciples.

But some one will say in opposition to this, that it was absurd to ask by what authority Jesus did these things. For that it could not be that He would answer, that He did these by the Devil's authority; and He would not tell them as it truly was, that He did them by His own power. If it should be said, that the rulers put this question to Him in order to deter Him from His proceedings; as when we say to one who is dealing with what is ours in a way which we do not like, we say to him, Who bade thee do this? meaning to deter him from what he is so doing;—if it is to be taken so, what means Christ's answer, Do you tell Me this, and I will tell you by what authority I do these things. Perhaps therefore, the place should be understood as follows. There are in the general two opposite powers, one on the side of God, the other on the side of the Devil; but of particular powers there are many; for it was not one and the same power that wrought in all the Prophets to enable them to do miracles, but one in these, another in those; and, it may be, for lesser things a lesser power, for greater things a greater power. The Chief Priests had seen Jesus working many miracles, whereupon they desired to know the special degree and properties of that power which wrought in Him. For others who have wrought miracles wrought them at first in one power, and afterwards when more advanced in another and greater power; but the Saviour wrought all in one power, that which He received of the Father. But because they were not worthy to hear such mysteries, therefore He gives them no answer, but on the contrary put a question to them.

The Priests were tormented with jealousy, because they had seen Christ entering the Temple in great glory. And not being able to master the fire of jealousy which burnt in their breasts, they break forth in speech.

By that they add, Or who gave thee this authority? they show that there be many persons who give power to men, whether corporal or spiritual! as though they had said, Thou art not come of a priestly family; the Senate has not conferred on Thee this power, neither has Cæsar granted it. But had they believed that all power is from God, they would never have asked, Who gave thee this authority? For every man judges of others by himself. The fornicator thinks that none are chaste; the chaste does not readily suspect any of fornication; he who is not a Priest of God, thinks no man's Priesthood to be of God.

We have spoken, so far as our moderate ability permitted, of the generals which form the groundwork of the sanctity of baptism. I will now, equally to the best of my power, proceed to the rest of its character, touching certain minor questions.

The baptism announced by John formed the subject, even at that time, of a question, proposed by the Lord Himself indeed to the Pharisees, whether that baptism were heavenly, or truly earthly: about which they were unable to give a consistent answer, inasmuch as they understood not, because they believed not. But we, with but as poor a measure of understanding as of faith, are able to determine that that baptism was divine indeed, (yet in respect of the command, not in respect of efficacy too, in that we read that John was sent by the lord to perform this duty, ) but human in its nature: for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over repentance, which is in man's power. In fact, the doctors of the law and the Pharisees, who were unwilling to "believe," did not "repent" either. But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only. Even the Lord Himself said that the Spirit would not descend on any other condition, but that He should first ascend to the Father. What the Lord was not yet conferring, of course the servant could not furnish. Accordingly, in the Acts of the Apostles, we find that men who had "John's baptism" had not received the Holy Spirit, whom they knew not even by hearing. That, then, was no celestial thing which furnished no celestial (endowments): whereas the very thing which was celestial in John-the Spirit of prophecy-so completely failed, after the transfer of the whole Spirit to the Lord, that he presently sent to inquire whether He whom he had himself preached, whom he had pointed out when coming to him, were "HE." And so "the baptism of repentance" was dealt with as if it were a candidate for the remission and sanctification shortly about to follow in Christ: for in that John used to preach "baptism for the remission of sins," the declaration was made with reference to future remission; if it be true, (as it is, ) that repentance is antecedent, remission subsequent; and this is "preparing the way." But he who "prepares" does not himself "perfect," but procures for another to perfect. John himself professes that the celestial things are not his, but Christ's, by saying, "He who is from the earth speaketh concerning the earth; He who comes from the realms above is above all; " and again, by saying that he "baptized in repentance only, but that One would shortly come who would baptize in the Spirit and fire; " -of course because true and stable faith is baptized with water, unto salvation; pretended and weak faith is baptized with fire, unto judgment.

Full of spite that He had expelled the peddlers from the temple, the teachers of the law approached and asked Him such things as these: "Who are you to cast out from the temple those who do business there? As a priest do you do this? But you have no priestly office. As a king, then? But neither are you a king, and even if you were, you would not have the authority to do such things. For it is not permitted for kings to do these things in the temple." They were questioning the Lord in this manner so that if He should say, "By My own authority I do them," they could accuse Him of insurrection because He said that He had His own authority. But if He said, "I do these things by divine authority," they would draw away from Him the multitudes who were praising Him as God, telling them, "Look, he is not God, but he does these things by God's authority, as a servant." How then does Christ, Who is Himself Wisdom, respond? He seizes the sophists in their cunning, and asks them the same questions concerning John; so that if they said the teaching of John was from heaven, their rejection of John's teachings would mark them as enemies of God; but if they said that the teaching of John was of men, they would be in danger from the multitudes, for they all considered John a prophet. The Lord shows us here that we ought not to answer those who ask a question with malicious intent. For He Himself did not reply to those Jews who questioned Him with cunning, although He was not at a loss for an answer. At the same time we learn that it is not Christ's nature to extol Himself. Behold, then, the Lord Who is able to say by what authority He does these things, but does not say, lest He appear to extol Himself.

"And when he had come." Here they reprove him by questioning. And first, the questioning is presented; secondly, the confutation, at "Jesus answering said to them." Concerning the first, two things. And first, the questions are presented; secondly, Christ's responses. And first, the question of the Jews is presented; secondly, Christ's, at "but Jesus answering said to them: I will also ask you" etc. They say therefore, "by what authority dost thou these things?" He had cast out the buyers and sellers from the temple, and likewise had worked miracles: therefore they ask by what authority he does these things. Chrysostom says that in the world there was a twofold power, namely, royal and priestly: hence as to the first they ask: from where do you profess to have this power? Likewise, as to the second: "who gave thee this authority?" Do you have it from a priest or from God? For it was the case that sons succeeded their fathers in priestly authority. "Who gave it to you?" You do not have it from Caesar, not from a priest. Hence Chrysostom says: every man, whatever the opinion someone has about another, esteems him accordingly. Therefore, because they did not have a good opinion of Christ, etc. Or it can be referred to his working of miracles. There is the power of God and the power of the devil. Job 41:24: "There is no power upon earth that can be compared with him." Hence, "by what authority dost thou these things?" God's, or the devil's? But Origen objects that if he were acting by the power of the devil, he would not say so. Therefore he explains it differently, saying that the power of God is manifold: one in general, many in particular, as one for this purpose and another for that. Hence they ask "by what authority," i.e., in what degree of power, as about the prophets. For some had one power, others another.

(Verse 26) But if we say, From men, we are afraid of the multitude: for all held John as a prophet. If they had wanted to say that it was a human invention and had nothing divine, they feared the rebellion of the people. For all the crowds had received John's baptism in groups, and they held him as a prophet.

In answering Jesus that they did not know, the chief priests and elders lied. Consequently it would have been appropriate for the Lord to respond by saying, "Neither do I know." The truth cannot lie, however, so he replied instead, "Neither will I tell you." By this he shows both that they knew the answer but were unwilling to say it and that he also knows the answer but will not speak it because they remained silent. Immediately, then, he tells a parable designed to convince them of their own sinfulness and of the necessity that the kingdom of God be transferred to the Gentiles.

But should they reply that it was an invention of human device, and had in it nothing divine, they feared a tumult among the people. For all the assembled multitudes had received John's baptism, and held him accordingly for a Prophet.

And how was it they did not say that the baptism was of men? "They feared the people" it is said. Seest thou a perverse heart? In every case they despise God and do all things for the sake of men. For this man too they feared for their sakes not reverencing the saint but on account of men; and they were not willing to believe in Christ, because of men, and all their evils were engendered to them from hence.

After this, because they, dealing craftily, said, "We know not," He said not, neither know I, but what? "Neither tell I you." For if indeed they had been ignorant it would have been requisite for them to be instructed; but since they were dealing craftily with good reason He answers them nothing.

Then the responses are treated. And first, the response of the Jews; secondly, of Christ. It is true that the lesser people believed, but the Pharisees were indignant; therefore, if they said it was from men, their confusion would follow. Likewise, all held John to be a prophet; above (11:7): "What went you out into the desert to see?" etc.

(ord.) Or, the Lord whom they killed, came immediately rising from the dead, and brought to an evil end those wicked husbandmen, and gave up His vineyard to other husbandmen, that is, to the Apostles.

Like Caiaphas (John 11:49) so did they, not from themselves, prophesy against themselves, that the oracles of God were to he taken from them, and given to the Gentiles, who could bring forth fruit in due season.

That their answer is true, comes not of any righteous judgment in them, but from the case itself; truth constrained them.

Otherwise: Luke has given the answer of their lips, Matthew that of their hearts. For some made answer openly contradicting Him, and saying, God forbid, but their consciences took it up with He shall miserably destroy these wicked men. For so when a man is detected in any wickedness, he excuses himself in words, but his conscience within pleads guilty.

The verdict is given: "he will bring those evil men to an evil end," i.e., to destruction in the present and in the future. And they say "evil," i.e., bitterly. Above (7:2): "With what measure you mete, it shall be measured to you again." Wis 6:7: "The mighty shall be mightily tormented." "He will bring those evil men to an evil end, and will let out his vineyard," i.e., his people, "to other husbandmen," i.e., to the apostles, "that shall render him the fruit in their seasons." Ps 1:3: "And he shall be like a tree which is planted near the running waters, which shall bring forth its fruit in due season." Job 34:24: "He shall break in pieces many and innumerable, and shall make others to stand in their stead." And here there is a question, why in Mark the Lord answers, while here the Jews do. Solution. I say that first the Lord said it, and afterwards they said it. Likewise, in Luke it is found that when the Lord was saying this, they said, "God forbid." The true answer is that first they said it; afterwards, understanding that it was against them, they said "God forbid." Likewise, it is true that the rulers said it. And although they perceived that it was against them, they did not contradict; but the people said "God forbid."

For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.

Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh. But often shall ye come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if ye be not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increaseth, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth; first, the sign of an out-spreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.

And because the questions of the disciples are threefold, they are separated by different times and meanings. That concerning the destruction of the city is first answered, and is then confirmed by truth of doctrine, that no seducer might prevail with the ignorant.

(Vers. 3, 4.) But while he was sitting on the Mount of Olives, the disciples came to him privately, saying: Tell us, when will these things be, and what will be the sign of your coming and of the end of the age? And Jesus answered them, saying: See that no one deceives you. He sits on the Mount of Olives, where the true light of knowledge was born, and the disciples come to him privately, who desired to know the mysteries and revelations of the future, and they ask three things: When will Jerusalem be destroyed; when will Christ come; when will the end of the age be.

They ask Him three things. First, The time of the destruction of Jerusalem, saying, Tell us when shall these things be? Secondly, The time of Christ's coming, saying, And what shall be the sign of Thy coming? Thirdly, The time of the consummation of this world, saying, And of the end of the world?

"And as He sat upon the mount of Olives, the disciples came unto Him privately, saying, Tell us when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?"

Therefore did they come unto Him privately, as it was of such matters they meant to inquire. For they were in travail to know the day of His coming, because of their eager desire to behold that glory, which is the cause of countless blessings. And these two things do they ask him, when shall these things be? that is, the overthrow of the temple; and, what is the sign of thy coming? But Luke saith, the question was one concerning Jerusalem, as though they were supposing that then is His coming. And Mark saith, that neither did all of them ask concerning the end of Jerusalem, but Peter and John, as having greater freedom of speech.

I think Mount Olivet to be a mystery of the Church out of the Gentiles.

For the husbandman dwelling on Mount Olivet is the word of God confirmed in the Church, that is, Christ, who ever grafts the branches of the wild olive on the good olive tree of the Fathers. They who have confidence before Christ, seek to learn the sign of the coming of Christ, and of the consummation of this world. And the coming of the Word into the soul is of two sorts. The first is that foolish preaching concerning Christ, when we preach that Christ was born and crucified; the second its coming in perfect men, concerning which it is said, We speak wisdom among them that are perfect; (1 Cor. 2:6.) and to this second coming is added the end of the world in the perfect man to whom the world is crucified.

The Lord continuing His walk arrives at Mount Olivet, having by the way foretold the destruction of the temple to those disciples who had shown and commended the buildings. When they had reached the Mount they came to Him, asking Him further of this.

For Mount Olivet has no unfruitful trees, but olives, which supply light to dispel darkness, which give rest to the weary, health to the sick. And sitting on Mount Olivet over against the temple, the Lord discourses of its destruction, and the destruction of the Jewish nation, that even by His choice of a situation He might show, that abiding still in the Church He condemns the pride of the wicked.

And so, if the manifestation of the Lord's kingdom pertains unto the will of God and unto our anxious expectation, how do some pray for some protraction of the age, when the kingdom of God, which we pray may arrive, tends unto the consummation of the age? Our wish is, that our reign be hastened, not our servitude protracted.

They come to Him privately to ask Him about matters of great importance. They ask Him two questions. First, "When shall these things be?" that is, the destruction of the temple and the captivity of Jerusalem. Second, "What shall be the sign of Thy coming?"

Having presented the occasion, the questioning is given. And we should note that he went out and went to the Mount of Olives, which signifies the Church, in which fruitful olive trees are planted; Psalm 51:10: I am like a fruitful olive tree. And from there he instructs the disciples. He had said the temple was to be destroyed; therefore they ask three things. The first about the temple; the second about his coming; the third about the end of the world. Hence they say, Tell us, when shall these things be, namely, the completion of your threat; and about your coming: and what shall be the sign of your coming; likewise about the end of the world: and of the consummation of the world. In Luke, only one question is touched, namely, about the destruction of Jerusalem, because they did not believe it would be destroyed except after the second coming; hence they said, Acts 1:6: Wilt thou at this time restore again the kingdom to Israel? In Mark 13:3, it says that only Peter, John, James, and Andrew were sent; because these were called first and had more confidence in approaching him. In this we have an example that those who adhere to God longer in contemplation are more familiar with God; Deuteronomy 33:3: And they that approach to his feet shall receive of his doctrine. These disciples asked about his coming, and this is twofold. The last coming, which is for judgment; and this will be at the consummation of the world. About this you have Acts 1:11: As you have seen him going up to heaven, so he shall come. The other is a coming that strengthens the minds of men, to whom he comes spiritually. Below: they shall see the Son of man coming in the clouds, i.e., in preachers, because through preachers God comes into the minds of men. Hence it is doubtful to what this should be referred. Nevertheless, Augustine says that the whole should be referred to the spiritual coming. But some say it refers to the second coming. Others, however, explain it as referring to the destruction of Jerusalem and the last coming. First, therefore, he responds as to the destruction; secondly, as to the second coming, at for as lightning comes out of the east.