Monday of the 2nd Sunday of Pascha

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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"

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Galilee is a province; Cana a village in it.

The miracle indeed of our Lord Jesus Christ, whereby He made the water into wine, is not marvellous to those who know that it was God's doing. For He who made wine on that day at the marriage feast, in those six water-pots, which He commanded to be filled with water, the self-same does this every year in vines. For even as that which the servants put into the water-pots was turned into wine by the doing of the Lord, so in like manner also is what the clouds pour forth changed into wine by the doing of the same Lord. But we do not wonder at the latter, because it happens every year: it has lost its marvellousness by its constant recurrence. And yet it suggests a greater consideration than that which was done in the water-pots. For who is there that considers the works of God, whereby this whole world is governed and regulated, who is not amazed and overwhelmed with miracles? If he considers the vigorous power of a single grain of any seed whatever, it is a mighty thing, it inspires him with awe. But since men, intent on a different matter, have lost the consideration of the works of God, by which they should daily praise Him as the Creator, God has, as it were, reserved to Himself the doing of certain extraordinary actions, that, by striking them with wonder, He might rouse men as from sleep to worship Him. A dead man has risen again; men marvel: so many are born daily, and none marvels. If we reflect more considerately, it is a matter of greater wonder for one to be who was not before, than for one who was to come to life again.

The Lord, on being invited, came to the marriage. What wonder if He came to that house to a marriage, having come into this world to a marriage? For, indeed, if He came not to a marriage, He has not here a bride. But what says the apostle? "I have espoused you to one husband, to present you a chaste virgin to Christ." Why does he fear lest the virginity of Christ's bride should be corrupted by the subtilty of the devil? "I fear," saith he, "lest as the serpent beguiled Eve by his subtilty, so also your minds should be corrupted from the simplicity and chastity which is in Christ." Thus has He here a bride whom He has redeemed by His blood, and to whom He has given the Holy Spirit as a pledge. He has freed her from the bondage of the devil: He died for her sins, and is risen again for her justification. Who will make such offerings to his bride? Men may offer to a bride every sort of earthly ornament,-gold, silver, precious stones, houses, slaves, estates, farms,-but will any give his own blood? For if one should give his own blood to his bride, he would not live to take her for his wife. But the Lord, dying without fear, gave His own blood for her, whom rising again He was to have, whom He had already united to Himself in the Virgin's womb. For the Word was the Bridegroom, and human flesh the bride; and both one, the Son of God, the same also being Son of man. The womb of the Virgin Mary, in which He became head of the Church, was His bridal chamber: thence He came forth, as a bridegroom from his chamber, as the Scripture foretold, "And rejoiced as a giant to run his way." From His chamber He came forth as a bridegroom; and being invited, came to the marriage.

When we see, therefore, such deeds wrought by Jesus God, why should we wonder at water being turned into wine by the man Jesus? For He was not made man in such manner that He lost His being God. Man was added to Him, God not lost to Him. This miracle was wrought by the same who made all those things. Let us not therefore wonder that God did it, but love Him because He did it in our midst, and for the purpose of our restoration. For He gives us certain intimations by the very circumstances of the case. I suppose that it was not without cause He came to the marriage. The miracle apart, there lies something mysterious and sacramental in the very fact. Let us knock, that He may open to us, and fill us with the invisible wine: for we were water, and He made us wine, made us wise; for He gave us the wisdom of His faith, whilst before we were foolish. And it appertains, it may be, to this wisdom, together with the honor of God, and with the praise of His majesty, and with the charity of His most powerful mercy, to understand what was done in this miracle.

In the ancient times there was prophecy, and no times were left without the dispensation of prophecy. But the prophecy, since Christ was not understood therein, was water. For in water wine is in some manner latent. The apostle tells us what we are to understand by this water: "Even unto this day," saith he, "whilst Moses is read, that same veil is upon their heart; that it is not unveiled because it is done away in Christ. And when thou shalt have passed over," saith he, "to the Lord, the veil shall be taken away." By the veil he means the covering over of prophecy, so that it was not understood. When thou hast passed over to the Lord, the veil is taken away; so likewise is tastelessness taken away when thou hast passed over to the Lord; and what was water now becomes wine to thee. Read all the prophetic books; and if Christ be not understood therein, what canst thou find so insipid and silly? Understand Christ in them, and what thou readest not only has a taste, but even inebriates thee; transporting the mind from the body, so that forgetting the things that are past, thou reachest forth to the things that are before.

Wherefore, prophecy from ancient times, even from the time when the series of human births began to run onwards, was not silent concerning Christ; but the import of the prophecy was concealed therein, for as yet it was water.

When these words of the Gospel are understood, and they are certainly clear, all the mysteries which are latent in this miracle of the Lord will be laid open. Observe what He says, that it behoved the things to be fulfilled in Christ that were written of Him. Where were they written? "In the law," saith He, "and in the prophets, and in the Psalms." He omitted no part of the Old Scriptures. These were water; and hence the disciples were called irrational by the Lord, because as yet they tasted to them as water, not as wine. And how did He make of the water wine? When He opened their understanding, and expounded to them the Scriptures, beginning from Moses, through all the prophets; with which being now inebriated, they said, "Did not our hearts burn within us in the way, when He opened to us the Scriptures?" For they understood Christ in those books in which they knew Him not before. Thus our Lord Jesus Christ changed the water into wine, and that has now taste which before had not, that now inebriates which before did not. For if He had commanded the water to be poured out of the water-pots, and so Himself had put in the wine from the secret repositories of the creature, whence He made bread when He satisfied so many thousands; for five loaves were not in themselves sufficient to satisfy five thousand men, nor even to fill twelve baskets, but the omnipotence of the Lord was, as it were, a fountain of bread; so likewise He might, on the water being poured out, have poured in wine: but had He done this, He would appear to have rejected the Old Scriptures. When, however, He turns the water itself into wine, He shows us that the Old Scripture also is from Himself, for at His own command were the water-pots filled. It is from the Lord, indeed, that the Old Scripture also is; but it has no taste unless Christ is understood therein.

(In Verb. Dom. Serm. xli) Let the proud man blush to see the humility of God. Lo, among other things, the Son of the Virgin comes to a marriage; He who, when He was with the Father, instituted marriage.

(Tr. viii. c. 4) What marvel, if He went to that house to a marriage, Who came into this world to a marriage. For here He has His spouse whom He redeemed with His own blood, to whom He gave the pledge of the Spirit, and whom He united to Himself in the womb of the Virgin. For the Word is the Bridegroom, and human flesh the bride, and both together arc one Son of God and Son of man. That womb of the Virgin Mary is His chamber, from which he went forth as a bridegroom. (Ps. 19:5)

(in v. 1) At the time of our Lord's appearing in the flesh, the sweet vinous taste of the law had been weakened by the carnal interpretations of the Pharisees.

(Hom. 2d Sund. after Epiph.) His condescension in coming to the marriage, and the miracle He wrought there, are, even considering them in the letter only, a strong confirmation of the faith. Therein too are condemned the errors of Tatian, Marcion, and others who detract from the honour of marriage. For if the undefiled bed, and the marriage celebrated with due chastity, partook at all of sin, our Lord would never have come to one. Whereas now, conjugal chastity being good, the continence of widows better, the perfection of the virgin state best, to sanction all these degrees, but distinguish the merit of each, He deigned to be born of the pure womb of the Virgin; was blessed after birth by the prophetic voice of the widow Anna; and now invited in manhood to attend the celebration of a marriage, honours that also by the presence of His goodness.

(in loc.) Nor is it without some mysterious allusion, that the marriage is related as taking-place on the third day. The first age of the world, before the giving of the Law, was enlightened by the example of the Patriarchs; the second, under the Law, by the writings of the Prophets; the third, under grace, by the preaching of the Evangelists, as if by the light of the third day; for our Lord had now appeared in the flesh. The name of the place too where the marriage was held, Cana of Galilee, which means, desire of migrating, has a typical signification, viz. that those are most worthy of Christ, who burn with devotional desires, and have known the passage from vice to virtue, from earthly to eternal things.

And on the third day a marriage etc. After the calling of the disciples has been described, there is here described the manifestation made through the Word and concerning the incarnate Word: whence the Gloss says that after the showings made through John, the Lord himself showed himself by a miracle. The Evangelist therefore describes this manifestation in this order. First is indicated the occasion for performing the miracle: second, the obtaining of the miracle: third, the wondrous conversion of water into wine: fourth, the approval of the miracle: fifth, the manifestation of Christ and the edification of the disciples, to whom the Lord deigned to manifest himself through this miracle.

First, therefore, is indicated the occasion for performing the miracle, which was that the Lord was present at the wedding with his disciples. On account of which he says: And on the third day, namely after the calling of the disciples, a marriage took place in Cana of Galilee; the place is touched upon. And the Mother of Jesus was there: it is not said that she was invited, because by reason of kinship she went as one performing a duty, just as she also went into the hill country to Elizabeth to serve her, as is said in Luke 1. By reason of this the Lord also was invited.

Here a question arises among the expositors concerning the time of the wedding: for it is said by some that it took place on the same day on which the Lord was baptized. But how can this stand, since it is said that it took place on the third day, after the Lord came from Judea?

They respond that it was on the same day, but a year later.

But then the following text contradicts this: for it is said below in the same chapter that he went down to Capernaum, and that he did not remain there long, because the Passover was near: therefore these nuptials took place near the Passover, and therefore not at Epiphany.

But if this is conceded, the custom of the Church is to the contrary, because the Church celebrates three feasts on the same day.

I respond: It must be said that, as has been stated, there are diverse opinions here, and each is probable and can be sustained. For if we wish to maintain that this miracle took place after the baptism of the Lord and his return from the desert and his coming into Galilee, we shall say that it was near the Passover. Nor does the custom of the Church stand in the way, because the Church celebrates these three together — concerning the star and the dove and the changing of the wine — because the Lord first became known through these three; or because the changing of the water signifies the regenerative power conferred upon the waters when the Lord was baptized. But if we wish to maintain the other opinion, we shall respond that when it is said that after this he went down to Capernaum, it should be understood that it was not immediately after this, but with some time intervening, such that the Passover was approaching.

Allegorically: There is a threefold day according to a threefold time, namely of nature, of the Law, and of grace. In this third, the wedding was celebrated between Christ and the Church in the assumption of flesh, concerning which Matthew 22: The kingdom of heaven is like a king who made a wedding feast for his son. In this wedding the six water jars of tasteless water and without nourishment were changed into flavorful and delightful wine, because the shadow of the Law was changed into truth; Hebrews 10: The Law having a shadow of good things to come etc.

The variety of sacrifices into unity; Hebrews 10: Every priest indeed stands daily ministering and often offering the same sacrifices, which can never take away sins; but this one, offering one sacrifice for sins, etc.

The harshness of punishments into lightness; Acts 15: Why do you tempt God, to impose a yoke upon the necks of the disciples, etc.? Enigmas into light; 2 Corinthians 3: Until this present day a veil is placed over their heart; but we, beholding the glory of the Lord with unveiled face, etc. Terrors into love; Romans 8: You have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons, etc.

The promises into attainment: Luke 1, in the canticle of Zechariah: Blessed be the Lord God of Israel, for he hath visited and wrought redemption for his people. And these things were accomplished at the prayers of the Virgin, through her intercession; Luke 1: Fear not, Mary, for thou hast found grace with God.

Christianity does not exclude any of the ordinary human activities. St. Paul tells people to get on with their jobs. He even assumes that Christians may go to dinner parties, and, what is more, dinner parties given by pagans. Our Lord attends a wedding and provides miraculous wine. Under the aegis of His Church, and in the most Christian ages, learning and the arts flourish.

The third day is the mystery of the Trinity, while the miracles of the nuptials are the mysteries of heavenly joys. It was both a nuptial day and a feast for this reason, because the church after the redemption was joined to the spouse who was coming—to that spouse, I say, whom all the ages from the beginning of the world had promised. It is he who came down to earth to invite his beloved to marriage with his highness, giving her for a present the token of his blood and intending to give later the dowry of his kingdom.

The wedding was not held in Jerusalem but outside of Judea, as it were, in the country of the Gentiles—"Galilee of the Gentiles," as the prophet said. It is, I suppose, altogether obvious that the synagogue of the Jews rejected the Bridegroom from heaven and that the church of the Gentiles [gladly] received him.

Consider whether this first miracle of our Savior that took place in Cana of Galilee, where he changed water into wine, is not foretold in the beginning of this prophecy where it says, "Drink this first. Act quickly, land of Zebulun and Naphtali, Galilee of the Gentiles." And this miracle was a sign of the mystic wine—that wine of the faith of the new covenant that is transformed from bodily joy to a joy of mind and spirit.

The primary laws of man are to be found in the permanent life of man; in those things that have been common to it in every time and land, though in the highest civilisation they have reached an enrichment like that of the divine romance of Cana in Galilee. We know that many critics of such a story say that its elements are not permanent; but indeed it is the critics who are not permanent. A hundred mad dogs of heresy have worried man from the beginning; but it was always the dog that died. We know there is a school of prigs who disapprove of the wine; and there may now be a school of prigs who disapprove of the wedding. For in such a case as the story of Cana, it may be remarked that the pedants are prejudiced against the earthly elements as much as, or more than, the heavenly elements. It is not the supernatural that disgusts them, so much as the natural. And those of us who have seen all the normal rules and relations of humanity uprooted by random speculators, as if they were abnormal abuses and almost accidents, will understand why men have sought for something divine if they wished to preserve anything human. They will know why common sense, cast out from some academy of fads and fashions conducted on the lines of a luxurious madhouse, has age after age sought refuge in the high sanity of a sacrament.

I said before that He was best known in Galilee; therefore they invite Him to the marriage, and He comes; for He looked not to His own honor, but to our benefit. He who disdained not to "take upon Him the form of a servant" (Phil. ii. 7), would much less disdain to be present at the marriage of servants; He who sat down "with publicans and sinners" (Matt. ix. 13), would much less refuse to sit down with those present at the marriage. Assuredly they who invited Him had not formed a proper judgment of Him, nor did they invite Him as some great one, but merely as an ordinary acquaintance; and this the Evangelist has hinted at, when he says, "The mother of Jesus was there, and His brethren." Just as they invited her and His brethren, they invited Jesus.

He was truly both seen and heard upon the mount; true and real was the draught of that wine at the marriage of (Cana in) Galilee; true and real also was the touch of the then believing Thomas.

How mighty is the grace of water, in the sight of God and His Christ, for the confirmation of baptism! Never is Christ without water: if, that is, He is Himself baptized in water; inaugurates in water the first rudimentary displays of His power, when invited to the nuptials; invites the thirsty, when He makes a discourse, to His own sempiternal water; approves, when teaching concerning love, among works of charity, the cup of water offered to a poor (child); recruits His strength at a well; walks over the water; willingly crosses the sea; ministers water to His disciples.

But further, if Christ reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught, what kind of (supposition). is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin-(but) not likewise to practise-sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?-first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's; " while He associates with these (children) others who, after marriage, remained (or became)virgins; " while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman's (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias -the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came "in the power and spirit of Elias" ); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners," sups once for all at a single marriage, though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be.

According to the theoria [of this passage], the Word of God descended from heaven in order that the bridegroom, having made the punishment of the human nature his own, might persuade [his bride] to become pregnant with the spiritual seed of wisdom. He convened the wedding on the third day, that is, in the last times of the age. For he struck the transgression that was in Adam and again bandaged us on the third day, that is, in the last times when, becoming human for us he took on the whole fleshly nature that he resurrected in himself from the dead. Therefore, because of this [John] mentions the third as the day when he consecrated the wedding.

It is evident that this third day should be calculated as the third day after the baptism. He said that the first day was that in which Andrew and his companion followed him and then passed the night with him. The second day relates the events concerning Philip and Nathanael. The third day points to the events of this wedding party. Clearly all these events took place in Galilee. Immediately after his baptism he left and lived there.

Above, the Evangelist showed the dignity of the incarnate Word and gave various evidence for it. Now he begins to relate the effects and actions by which the divinity of the incarnate Word was made known to the world. First, he tells the things Christ did, while living in the world, that show his divinity. Secondly, he tells how Christ showed his divinity while dying; and this from chapter twelve on.

As to the first he does two things. First, he shows the divinity of Christ in relation to the power he had over nature. Secondly, in relation to the effects of grace; and this from chapter three on. Christ's power over nature is pointed out to us by the fact that he changed a nature. And this change was accomplished by Christ as a sign: first, to his disciples, to strengthen them; secondly, to the people, to lead them to believe (2:12). This transformation of a nature, in order to strengthen the disciples, was accomplished at a marriage, when he turned water into wine. First, the marriage is described. Secondly, those present. Thirdly, the miracle performed by Christ.

In describing the marriage, the time is first mentioned. Hence he says, On the third day there was a wedding, i.e., after the calling of the disciples mentioned earlier. For, after being made known by the testimony of John, Christ also wanted to make himself known. Secondly, the place is mentioned; hence he says, at Cana in Galilee. Galilee is a province, and Cana a small village located in that province.

As far as the literal meaning is concerned, we should note that there are two opinions about the time of Christ's preaching. Some say that there were two and a half years from Christ's baptism until his death. According to them, the events at this wedding took place in the same year that Christ was baptized. However, both the teaching and practice of the Church are opposed to this. For three miracles are commemorated on the feast of the Epiphany: the adoration of the Magi, which took place in the first year of the Lord's birth; secondly, the baptism of Christ, which implies that he was baptized on the same day thirty years later; thirdly, this marriage, which took place on the same day one year later. It follows from this that at least one year elapsed between his baptism and this marriage. In that year the only things recorded to have been done by the Lord are found in the sixth chapter of Matthew: the fasting in the desert, and the temptation by the devil; and what John tells us in this Gospel of the testimony by the Baptist and the conversion of the disciples. After this wedding, Christ began to preach publicly and to perform miracles up to the time of his passion, so that he preached publicly for two and one half years.

In the mystical sense, marriage signifies the union of Christ with his Church, because as the Apostle says: "This is a great mystery: I am speaking of Christ and his Church" (Eph 5:32). And this marriage was begun in the womb of the Virgin, when God the Father united a human nature to his Son in a unity of person. So, the chamber of this union was the womb of the Virgin: "He established a chamber for the sun" (Ps 18:6). Of this marriage it is said: "The kingdom of heaven is like a king who married his son" (Mt 22:2), that is, when God the Father joined a human nature to his Word in the womb of the Virgin. It was made public when the Church was joined to him by faith: "I will bind you to myself in faith" (Hos 2:20). We read of this marriage: "Blessed are they who are called to the marriage supper of the Lamb" (Rv 19:9). It will be consummated when the bride, i.e., the Church, is led into the resting place of the groom, i.e., into the glory of heaven.

The fact that this marriage took place on the third day is not without its own mystery. For the first day is the time of the law of nature; the second day is the time of the written law, but the third day is the time of grace, when the incarnate Lord celebrated the marriage: "He will revive us after two days: on the third day he will raise us up" (Hos 6:3).

The place too is appropriate. For "Cana" means "zeal" and "Galilee" means "passage." So this marriage was celebrated in the zeal of a passage, to suggest that those persons are most worthy of union with Christ who, burning with the zeal of a conscientious devotion, pass over from the state of guilt to the grace of the Church. "Pass over to me, all who desire me" (Sir 24:26). And they pass from death to life, i.e., from the state of mortality and misery to the state of immortality and glory: "I make all things new" (Rv 21:5).

Then the persons invited are described. Mention is made of three: the mother of Jesus, Jesus himself, and the disciples.

The mother of Jesus is mentioned when he says, the mother of Jesus was there. She is mentioned first to indicate that Jesus was still unknown and not invited to the wedding as a famous person, but merely as one acquaintance among others; for as they invited the mother, so also her son. Or, perhaps his mother is invited first because they were uncertain whether Jesus would come to a wedding if invited, because of the unusual piety they noticed in him and because they had not seen him at other social gatherings. So I think that they first asked his mother whether Jesus should be invited. That is why the Evangelist expressly said first that his mother was at the wedding, and that later Jesus was invited.

The Lord, in that He came to the marriage to which He was invited, wished, apart from the mystical signification, to assure us that marriage was His own institution. For there were to be those of whom the apostle spoke, "forbidding to marry," and asserting that marriage was an evil, and of the devil's institution: notwithstanding the same Lord declares in the Gospel, on being asked whether it be lawful for a man to put away his wife for any cause, that it is not lawful save for the cause of fornication. In His answer, if you remember, He said, "What God hath joined together let not man put asunder." And they that are well instructed in the catholic faith know that God instituted marriage; and as the union of man and wife is from God, so divorce is from the devil. But in the case of fornication it is lawful for a man to put away his wife, because she first chose to be no longer wife in not preserving conjugal fidelity to her husband. Nor are those women who vow virginity to God, although they hold a higher place of honor and sanctity in the Church, without marriage. For they too, together with the whole Church, attain to a marriage, a marriage in which Christ is the Bridegroom. And for this cause, therefore, did the Lord, on being invited, come to the marriage, to confirm conjugal chastity, and to show forth the sacrament of marriage. For the bridegroom in that marriage, to whom it was said, "Thou hast kept the good wine until now," represented the person of the Lord. For the good wine-namely, the gospel-Christ has kept until now.

Before the incarnation, both penitential compunction and matrimonial generation were necessary: therefore Christ did not institute these two Sacraments anew, but brought to completion and confirmed in the evangelical law what had already been instituted by him and in a certain way impressed upon the dictate of nature, when he preached penance and attended the wedding and approved the law of marriage, as is gathered from various passages of the Gospel.

And Jesus also was invited, and his disciples, to the marriage. Chrysostom: "He was invited to the marriage, not as someone great, but as a kinsman, and he, being humble, did not refuse the invitation, but went," according to what he teaches in Luke 14: "When you are invited to a wedding, go, recline in the last place."

It is asked whose wedding it was. And that it was John's is said in the Prologue above, and Augustine likewise said in the Gloss on the beginning. But against this, Victor objects: "Since virginity is the meditation upon perpetual incorruption, it is not to be believed that John, to whom testimony of virginity is given, ever consented to an act of the flesh."

To this it must be responded that because greater authority concurs on this point, it should be held that it was John's wedding. And a sign of this can be gathered from the text: because John was a kinsman of the Lord, and for this reason he and his Mother were invited to the wedding.

Therefore what Victor objects is resolved in two ways: in one way, that he did not consent to an act of the flesh or to carnal union absolutely, but, like the Virgin Mary, he committed himself to the disposition of the Holy Spirit, so that thus the virgin, who was to be the guardian of the Virgin, might agree with the Virgin in the manner of virginity.

Alternatively it is answered that, granted that he consented absolutely, his virtue was not diminished, because he consented licitly; similarly the dignity of virginity was not diminished, because, since virginity denotes the incorruption of mind and flesh, it can be lost in three ways: either the incorruption of both is lost, and then it is lost eternally and temporally; or the incorruption of the mind alone is lost, and then it is lost recoverably; or the incorruption of the body alone, and then it is lost temporally but not eternally, because such a one will have the glory of virginity; but nevertheless, as Pope Leo says, such persons ought not to count themselves among the sacred virgins. Since therefore John remained incorrupt in the flesh, even if his mind consented, he afterward returned to the same state.

It is also asked why the Lord willed to go to the wedding. And it seems that He ought not to have done so. For if the place of a wedding is a place of feasting, and the Lord Himself ought to have fled all feasting, then He ought not to have gone there.

I respond: It must be said that He went in order to establish faith and to uproot heresy. He confirmed the faith of the disciples who had been called through the miracle, and He also gained the faith of the bridegroom. He uprooted heresy, namely that of Julian, who condemns marriage. Against which the Lord willed to be present and to confirm and approve marriage by a miracle. But if the Lord, having been invited, had refused to go, then He would have seemed to have favored that heresy and to have condemned marriage.

That conjugal chastity is to be approved according to the evangelical law is shown by authority, as follows. John 2: Jesus and his disciples were called to the wedding: and consequently he shows that he performed his first miracle there; but if the nuptial act were not consonant with the law of God, Christ would not have approved it by his own presence: therefore conjugal chastity accords with divine law.

As one who was renewing and refashioning the very nature of humanity for the better, Christ not only imparts his blessing to those already called into being but also prepares grace in advance for those soon to be born and sanctifies their entrance into existence. And yet, there is still another reason why Jesus was at this wedding. God had said to the woman. "in pain you shall bring forth children." How else could we escape a condemned marriage unless this curse was annulled? This curse too the Savior removes because of his love for humankind. For he who is the delight and joy of all honored marriage with his presence so that he might expel the ancient sadness of childbearing.

The Son of God went to the wedding so that marriage, which had been instituted by his own authority, might be sanctified by his blessed presence. He went to a wedding of the old order when he was about to take a new bride for himself through the conversion of the Gentiles, a bride who would forever remain a virgin. He went to a wedding even though he himself was not born of human wedlock. He went to the wedding not, certainly, to enjoy a banquet but rather to make himself known by miracles. He went to the wedding not to drink wine but to give it.

The third day was now come from Jesus' baptism, and there was a marriage taking place in Cana of Galilee. Jesus' mother was there when, on the failure of the wine, he made wine out of water.… Jesus being Maker of man and woman does not refuse to be called to a marriage; it was he who after forming Eve brought her to Adam. Therefore in the Gospel he says about this union, "What God has joined together let no man put asunder." Let the heretics therefore be put to shame who reject marriage, since Jesus was called to a marriage and his mother was there.

They invite the Lord to the wedding not because they had seen His miracles, not as a great man, but simply as an acquaintance. Indicating this, the evangelist says: "the Mother of Jesus was there" and His brothers. Just as she and the brothers were invited, so too was the Lord. The Lord does not reject the invitation and comes, because He looked not to His own dignity, but to what is useful and beneficial for us. He who did not consider it beneath Himself to be among servants could even less consider it beneath Himself to go to a wedding.

And this is what comes next: Jesus was invited. Christ decided to attend this wedding, first of all, to give us an example of humility. For he did not look to his own dignity, but "just as he condescended to accept the form of a servant, so he did not hesitate to come to the marriage of servants," as Chrysostom says. And as Augustine says: "Let man blush to be proud, for God became humble." For among his other acts of humility, the Son of the Virgin came to a marriage, which he had already instituted in paradise when he was with his Father. Of this example it is said: "Learn from me, for I am gentle and humble of heart" (Mt 11:29).

He came, secondly, to reject the error of those who condemn marriage, for as Bede says: "If there were sin in a holy marriage bed and in a marriage carried out with due purity, the Lord would not have come to the marriage." But because he did come, he implies that the baseness of those who denounce marriage deserves to be condemned. "If she marries, it is not a sin" (1 Cor 7:36).

The disciples are mentioned when he says, and his disciples.

In its mystical meaning, the mother of Jesus, the Blessed Virgin, is present in spiritual marriages as the one who arranges the marriage, because it is through her intercession that one is joined to Christ through grace: "In me is every hope of life and of strength" (Sir 24:25). Christ is present as the true groom of the soul, as is said below (3:29): "It is the groom who has the bride." The disciples are the groomsmen uniting the Church to Christ, the one of whom it is said: "I betrothed you to one husband, to present you as a chaste virgin to Christ" (2 Cor 11:2).

She represents here the Synagogue, which challenges Christ to perform a miracle. It was customary with the Jews to ask for miracles.

The wine was made to fail, to give our Lord the opportunity of making better; that so the glory of God in man might be brought out of its hiding place: And when they wanted wine, the mother of Jesus saith unto Him, They have no wine.

And the wine failing. Here is touched upon the second point, namely the obtaining of the miracle, which was done by the Mother having compassion on the bridegroom's want. Therefore he says: And the wine failing, the Mother of Jesus says to him: They have no wine; as if to say: From your abundance supply their want; for she knew that he was "rich in mercy" and power, although he appeared poor: 2 Corinthians 8: "Though he was rich in all things, he became poor for our sake."

Seasonably comes He at length, to the beginning of miracles, even if He seems to have been called to it without set purpose. For a marriage feast being held (it is clear that it was altogether holily), the mother of the Saviour is present, and Himself also being bidden comes together with His own disciples, to work miracles rather than to feast with them, and yet more to sanctify the very beginning of the birth of man: I mean so far as appertains to the flesh. For it was fitting that He, Who was renewing the very nature of man, and refashioning it all for the better, should not only impart His blessing to those already called into being, but also prepare before grace for those soon to be born, and make holy their entrance into being.

Receive also yet a third reason. It had been said to the woman by God, In sorrow thou shalt bring forth children. How then was it not needful that we should thrust off this curse too, or how else could we escape a condemned marriage? This too the Saviour, being loving to man, removes. For He, the Delight and Joy of all, honoured marriage with His Presence, that He might expel the old shame of child-bearing. For if any man be in Christ, he is a new creature; and old things are passed away, as Paul saith, they are become new. He cometh therefore with. His disciples to the marriage. For it was needful that the lovers of miracles should be present with the Wonderworker, to collect what was wrought as a kind of food to their faith. But when wine failed the feasters, His mother called the Lord being good according to His wonted Love for man, saying, They have no wine. For since it was in His Power to do whatsoever He would, she urges Him to the miracle.

That wine, which was produced by God in a vineyard, and which was first consumed, was good. None of those who drank of it found fault with it; and the Lord partook of it also. But that wine was better which the Word made from water, on the moment, and simply for the use of those who had been called to the marriage. For although the Lord had the power to supply wine to those feasting, independently of any created substance, and to fill with food those who were hungry, He did not adopt this course; but, taking the loaves which the earth had produced, and giving thanks, and on the other occasion making water wine, He satisfied those who were reclining [at table], and gave drink to those who had been invited to the marriage; showing that the God who made the earth, and commanded it to bring forth fruit, who established the waters, and brought forth the fountains, was He who in these last times bestowed upon mankind, by His Son, the blessing of food and the favour of drink: the Incomprehensible [acting thus] by means of the comprehensible, and the Invisible by the visible; since there is none beyond Him, but He exists in the bosom of the Father.

Here it is worth while to enquire whence it came into His mother's mind to imagine anything great of her Son; for He had as yet done no miracle, since the Evangelist saith, "This beginning of miracles did Jesus in Cana of Galilee."

Now if any say that this is not a sufficient proof that it was the "beginning of His miracles," because there is added simply "in Cana of Galilee," as allowing it to have been the first done there, but not altogether and absolutely the first, for He probably might have done others elsewhere, we will make answer to him of that which we have said before. And of what kind? The words of John (the Baptist); "And I knew Him not; but that He should be made manifest to Israel, therefore am I come, baptizing with water." Now if He had wrought miracles in early age, the Israelites would not have needed another to declare Him. For He who came among men, and by His miracles was so made known, not to those only in Judaea, but also to those in Syria and beyond, and who did this in three years only, or rather who did not need even these three years to manifest Himself (Matt. iv. 24), for immediately and from the first His fame went abroad everywhere; He, I say, who in a short time so shone forth by the multitude of His miracles, that His name was well known to all, was much less likely, if while a child He had from an early age wrought miracles, to escape notice so long. For what was done would have seemed stranger as done by a boy, and there would have been time for twice or thrice as many, and much more. But in fact He did nothing while He was a child, save only that one thing to which Luke has testified (Luke ii. 46), that at the age of twelve years He sat hearing the doctors, and was thought admirable for His questioning. Besides, it was in accordance with likelihood and reason that He did not begin His signs at once from an early age; for they would have deemed the thing a delusion. For if when He was of full age many suspected this, much more, if while quite young He had wrought miracles, would they have hurried Him sooner and before the proper time to the Cross, in the venom of their malice; and the very facts of the Dispensation would have been discredited.

"How then," asks some one, "came it into the mind of His mother to imagine anything great of Him?" He was now beginning to reveal Himself, and was plainly discovered by the witness of John, and by what He had said to His disciples. And before all this, the Conception itself and all its attending circumstances had inspired her with a very great opinion of the Child; "for," said Luke, "she heard all the sayings concerning the Child, and kept them in her heart." "Why then," says one, "did not she speak this before?" Because, as I said, it was now at last that He was beginning to manifest Himself. Before this time He lived as one of the many, and therefore His mother had not confidence to say any such thing to Him; but when she heard that John had come on His account, and that he had borne such witness to Him as he did, and that He had disciples, after that she took confidence, and called Him, and said, when they wanted wine, "They have no wine." For she desired both to do them a favor, and through her Son to render herself more conspicuous; perhaps too she had some human feelings, like His brethren, when they said, "Show thyself to the world" (c. xvii. 4), desiring to gain credit from His miracles.

When Christ was present at the marriage feast, and the crowd of guests were faring sumptuously, The supply of wine failed them, and their joy was turned into distress; The bridegroom was upset; the cupbearers muttered unceasingly; There was this one sad display of penury, And there was no small clamor in the room. Recognizing it, the all-holy Mary Came at once and said to her son: "They have no wine, But I beg you, my son, show that you can do all things, Thou who has in wisdom created all things."

We beg of you, holy Virgin, from what sort of miracles did you know How your son would be able to offer wine when He had not harvested the grapes And had never before worked wonders, as John, inspired of God wrote? Teach us, how, when you had never gazed upon And never made trial of His miracles,

How did you summon Him to this miracle? For the question now posed to us in this matter is not simple, As to how you said to your son: "Give them wine," He who has in wisdom created all things.

Let us learn the word which the mother of the God of all said to us: "Listen," she said, "my friends, instruct yourselves and know the mystery; I have seen my son working miracles even before this miracle. …

"For I know that I did not know a husband, And I bore a son—beyond natural law and reason, And I know that I remained a virgin as I had been. Do you, O man, ask for a miracle greater than this birth? Gabriel came to me saying how this one would be born, He who has in wisdom created all things.

"After my conception, I myself saw Elizabeth call me Mother of God before the actual birth; after the birth, Simeon praised me in song; Anna greeted me with joy; the Magi from Persia hastened to the manger, For a heavenly star proclaimed the birth in advance; Shepherds with angels heralded joy, And creation rejoiced with them. What would I be able to ask for greater than these miracles? Indeed from them I have faith that it is my son Who has in wisdom created all things."

Perhaps his mother, as mothers do, incited him to perform a miracle, wishing that the greatness of her son would be revealed—and thinking that the lack of wine offered the right occasion for the miracle.

The Mother urges Him to perform a miracle, because from the events of the conception and birth She had received a lofty understanding of His power. For She kept all these things in Her heart (Luke 2:19, 51) and from this concluded that Her Son possesses power above that of man. But the Mother of God did not have reason to ask Jesus to perform a miracle on the grounds that He had performed other miracles. For, being a child, He did not perform a single miracle; otherwise He would have been known to all. At the same time, the Mother also remembered the testimonies of John, in which he bore witness concerning Him, and She already saw that disciples were following Him, and from all of this She inferred the power of Her Son.

At this physical marriage some role in the miracle belongs to the mother of Christ, some to Christ, and some to the disciples. When he says, When the wine ran out, he indicates the part of each. The role of Christ's mother was to superintend the miracle; the role of Christ to perform it; and the disciples were to bear witness to it. As to the first, Christ's mother assumed the role of a mediatrix. Hence she does two things. First, she intercedes with her Son. In the second place, she instructs the servants. As to the first, two things are mentioned. First, his mother's intercession; secondly, the answer of her Son.

In Mary's intercession, note first her kindness and mercy. For it is a quality of mercy to regard another's distress as one's own, because to be merciful is to have a heart distressed at the distress of another: "Who is weak, and I am not weak?" (2 Cor 11:29). And so because the Blessed Virgin was full of mercy, she desired to relieve the distress of others. So he says, When the wine ran out, the mother of Jesus said to him.

Note, secondly, her reverence for Christ: for because of the reverence we have for God it is sufficient for us merely to express our needs: "Lord, all my desires are known by you" (Ps 37:10). But it is not our business to wonder about the way in which God will help us, for as it is said: "We do not know what we should pray for as we ought" (Rom 8:26). And so his mother merely told him of their need, saying, They have no more wine.

Thirdly, note the Virgin's concern and care. For she did not wait until they were in extreme need, but When the wine ran out, that is, immediately. This is similar to what is said of God: "A helper in times of trouble" (Ps 9:10).

Chrysostom asks: Why did Mary never encourage Christ to perform any miracles before this time? For she had been told of his power by the angel, whose work had been confirmed by the many things she had seen happening in his regard, all of which she remembered, thinking them over in her heart (Lk 2:51). The reason is that before this time he lived like any other person. So, because the time was not appropriate, she put off asking him. But now, after John's witness to him and after the conversion of his disciples, she trustingly prompted Christ to perform miracles. In this she was true to the symbol of the synagogue, which is the mother of Christ: for it was customary for the Jews to require miracles: "The Jews require signs" (1 Cor 1:22).

She says to him, They have no more wine. Here we should note that before the incarnation of Christ three wines were running out: the wine of justice, of wisdom, and of charity or grace. Wine stings, and in this respect it is a symbol of justice. The Samaritan poured wine and oil into the wounds of the injured man, that is, he mingled the severity of justice with the sweetness of mercy. "You have made us drink the wine of sorrow" (Ps 59:5). But wine also delights the heart, "Wine cheers the heart of man" (Ps 103:15). And in this respect wine is a symbol of wisdom, the meditation of which is enjoyable in the highest degree: "Her companionship has no bitterness" (Wis 8:16). Further, wine intoxicates: "Drink, friends, and be intoxicated, my dearly beloved" (Sg 5:1). And in this respect wine is a symbol of charity: "I have drunk my wine with my milk" (Sg 5:1). It is also a symbol of charity because of charity's fervor: "Wine makes the virgins flourish" (Zec 9:17).

The wine of justice was indeed running out in the old law, in which justice was imperfect. But Christ brought it to perfection: "Unless your justice is greater than that of the scribes and of the Pharisees, you will not enter into the kingdom of heaven" (Mt 5:20). The wine of wisdom was also running out, for it was hidden and symbolic, because as it says in 1 Corinthians (10:11): "All these things happened to them in symbol." But Christ plainly brought wisdom to light: "He was teaching them as one having authority" (Mt 7:29). The wine of charity was also running out, because they had received a spirit of serving only in fear. But Christ converted the water of fear into the wine of charity when he gave "the spirit of adoption as sons, by which we cry: 'Abba, Father'" (Rom 8:15), and when "the charity of God was poured out into our hearts," as Romans (5:5) says.

He would not dishonor his mother, since he orders us to honor our father and mother.

(in loc.) As if she said, Though He appear to refuse, He will do it nevertheless. She knew His pity and mercifulness. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Hydriæ1 are vessels to hold water: hydor being the Greek for water.

His Mother says to the servants: Whatever he shall say to you, do it. For she knew that he was able; she knew also that he knew; she knew that he would be willing, because he always obeyed her: whence Luke 2: "He went down with them and came to Nazareth and was subject to them," Jesus, namely, to his parents; and from this she was certain that he would do it. Therefore she says: Whatever he shall say to you, do it, as good servants, so that you may obtain the miracle, just as also Naaman, 4 Kings 5: "Father, even if the Prophet had told you a great thing, you ought to have done it." Do whatever he shall say to you: do not doubt; below, chapter eleven: "If you believe, you shall see the glory of God."

The woman having great influence to the performing of the miracle, prevailed, persuading the Lord, on account of what was fitting, as her Son. She begins the work by preparing the servants of the assembly to obey the things that should be enjoined.

On the wedding day in Galilee water was made wine. Have we words to tell or senses to ascertain what methods produced the change by which the tastelessness of water disappeared, and was replaced by the full flavour of wine? It was not a mixing; it was a creation, and a creation which was not a beginning, but a transformation. A weaker liquid was not obtained by admixture of a stronger element; an existing thing perished and a new thing came into being. The bridegroom was anxious, the household in confusion, the harmony of the marriage feast imperilled. Jesus is asked for help. He does not rise or busy Himself; He does the work without an effort. Water is poured into the vessels, wine drawn out in the cups. The evidence of the senses of the pourer contradicts that of the drawer. They who poured expect water to be drawn; they who draw think that wine must have been poured in. The intervening time cannot account for any gain or loss of character in the liquid. The mode of action baffles sight and sense, but the power of God is manifest in the result achieved.

Besides, even while saying to the Canaanitish woman, "It is not meet to take the children's bread, and to give it unto dogs" (Matt. xv. 26), He still gave the bread, as considering her perseverance; and though after his first reply, He said, "I am not sent save unto the lost sheep of the house of Israel," yet even after saying this, He healed the woman's daughter. Hence we learn, that although we be unworthy, we often by perseverance make ourselves worthy to receive. And for this reason His mother remained by, and openly brought to Him the servants, that the request might be made by a greater number; and therefore she added, "Whatsoever He saith unto you, do it."

For she knew that His refusal proceeded not from want of power, but from humility, and that He might not seem without cause to hurry to the miracle; and therefore she brought the servants.

The Mother says to the servants "whatever He says to you, do it" so that the request might be strengthened through their own approach and petition, so that it would be clear that the refusal was not from powerlessness, but with the aim of dispelling the opinion that He resorts to miracles out of self-glorification and vain ostentation.

Now although his mother was refused, she did not lose hope in her Son's mercy. So she instructs the servants, Do whatever he tells you, in which, indeed, consists the perfection of all justice. For perfect justice consists in obeying Christ in all things: "We will do all that the Lord commanded us" (Ex 29:35). Do whatever he tells you, is fittingly said of God alone, for man can err now and then. Hence in matters that are against God, we are not held to obey men: "We ought to obey God rather than men" (Acts 5:29). We ought to obey God, who does not err and cannot be deceived, in all things.

Vessels to hold water were there, after the manner of the purifying of Jews. Among other traditions of the Pharisees, they observed frequent washings.

But observe what Himself saith, "The things which were written in the law, and in the prophets, and in the Psalms concerning me." And we know that the law extends from the time of which we have record, that is, from the beginning of the world: "In the beginning God made the heaven and the earth." Thence down to the time in which we are now living are six ages, this being the sixth, as you have often heard and know. The first age is reckoned from Adam to Noah; the second, from Noah to Abraham; and, as Matthew the evangelist duly follows and distinguishes, the third, from Abraham to David; the fourth, from David to the carrying away into Babylon; the fifth, from the carrying away into Babylon to John the Baptist; the sixth, from John the Baptist to the end of the world. Moreover, God made man after His own image on the sixth day, because in this sixth age is manifested the renewing of our mind through the gospel, after the image of Him who created us; and the water is turned into wine, that we may taste of Christ, now manifested in the law and the prophets. Hence "there were there six water-pots," which He bade be filled with water. Now the six water-pots signify the six ages, which were not without prophecy. And those six periods, divided and separated as it were by joints, would be as empty vessels unless they were filled by Christ. Why did I say, the periods which would run fruitlessly on, unless the Lord Jesus were preached in them? Prophecies are fulfilled, the water-pots are full; but that the water may be turned into wine, Christ must be understood in that whole prophecy.

But what means this: "They contained two or three metretae apiece"? This phrase certainly conveys to us a mysterious meaning. For by "metretae" he means certain measures, as if he should say jars, flasks, or something of that sort. Metreta is the name of a measure, and takes its name from the word "measure." For metron is the Greek word for measure, whence the word "metretae" is derived. "They contained," then, "two or three metretae apiece." What are we to say, brethren? If He had simply said "three apiece," our mind would at once have run to the mystery of the Trinity. And, perhaps, we ought not at once to reject this application of the meaning, because He said, "two or three apiece;" for when the Father and Son are named, the Holy Spirit must necessarily be understood. For the Holy Spirit is not that of the Father only, nor of the Son only, but the Spirit of the Father and of the Son. For it is written, "If any man love the world, the Spirit of the Father is not in him." And again, "Whoso hath not the Spirit of Christ is none of His." The same, then, is the Spirit of the Father and of the Son. Therefore, the Father and the Son being named, the Holy Spirit also is understood, because He is the Spirit of the Father and of the Son. And when there is mention of the Father and Son, "two metretae," as it were, are mentioned; but since the Holy Spirit is understood in them, "three metretae." That is the reason why it is not said, "Some containing two metretae apiece, others three apiece;" but the same six water-pots contained "two or three metretae apiece." It is as if he had said, When I say two apiece, I would have the Spirit of the Father and of the Son to be understood together with them; and when I say three apiece, I declare the same Trinity more plainly.

Wherefore, whoso names the Father and the Son ought thereby to understand the mutual love of the Father and Son, which is the Holy Spirit. And perhaps the Scriptures on being examined (I do not say that I am able to show you this to-day, or as if another proof cannot be found),-nevertheless, the Scriptures, perhaps, on being searched, do show us that the Holy Spirit is charity. And do not count charity a thing cheap. How, indeed, can it be cheap, when all things that are said to be not cheap are called dear (chara)? Therefore, if what is not cheap is dear, what is dearer than dearness itself (charitas)? The apostle so commends charity to us that he says, "I show unto you a more excellent way. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I know all mysteries and all knowledge, and have prophecy and all faith, so that I could remove mountains, and have not charity, I am nothing. And though I distribute all my goods to the poor, and give my body to be burned, and have not charity, it profiteth me nothing." How great, then, is charity, which, if wanting, in vain have we all things else; if present, rightly have we all things! Yet the Apostle Paul, setting forth the praise of charity with copiousness and fullness, has said less of it than did the Apostle John in brief, whose Gospel this is. For he has not hesitated to say, "God is love." It is also written, "Because the love of God is shed abroad in our hearts by the Holy Spirit which is given us." Who, then, can name the Father and the Son without thereby understanding the love of the Father and Son? Which when one begins to have, he will have the Holy Spirit; which if one has not, he will not have the Holy Spirit. And just as thy body, if it be without spirit, namely thy soul, is dead so likewise thy soul, if it be without the Holy Spirit, that is, without charity, will be reckoned dead. Therefore "The water-pots contained two Metretae apiece," because the Father and the Son are proclaimed in the prophecy of all the periods; but the Holy Spirit is there also, and therefore it is added, "or three apiece." "I and the Father," saith He, "are one." But far be it from us to suppose that where we are told, "I and the Father are one," the Holy Spirit is not there. Yet since he named the Father and the Son, let the water-pots contain "two metretae apiece;" but attend to this, "or three apiece." "Go, baptize the nations in the name of the Father, and of the Son, and of the Holy Ghost." So, therefore, when it says "two apiece," the Trinity is not expressed but understood; but when it says, "or three," the Trinity is expressed also.

But there is also another meaning that must not be passed over, and which I will declare: let every man choose which he likes best. We keep not back what is suggested to us. For it is the Lord's table, and the minister ought not to defraud the guests, especially when they hunger as you now do, so that your longing is manifest. Prophecy, which is dispensed from the ancient times, has for its object the salvation of all nations. True, Moses was sent to the people of Israel alone, and to that people alone was the law given by him; and the prophets, too, were of that people, and the very distribution of times was marked out according to the same people; whence also the water-pots are said to be "according to the purification of the Jews:" nevertheless, that the prophecy was proclaimed to all other nations also is manifest, forasmuch as Christ was concealed in him in whom all nations are blessed, as it was promised to Abraham by the Lord, saying, "In thy seed shall all nations be blessed." But this was not as yet understood, for as yet the water was not turned into wine. The prophecy therefore was dispensed to all nations.

But how do we show that all nations belong to the "two or three metretae apiece"? It was a matter of reckoning, in some measure, that he should say the same water-pots contained "two apiece," which he had said contained "three apiece;" evidently in order to intimate to us a mystery therein. How are there "two metretae apiece"? Circumcision and uncircumcision. Scripture mentions these two classes of people, and leaves out no kind of men, when it says, "Circumcision and uncircumcision;" in these two appellations thou hast all nations: they are the two metretae apiece. In these two walls, meeting from different quarters, "Christ became the corner-stone, in order to make peace in Himself." Let us show also the "three metretae apiece" in the case of these same all nations. Noah had three sons, through whom the human race was restored. Hence the Lord says, "The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened." What is this woman, but the flesh of the Lord? What is the leaven, but the gospel? What the three measures, but all nations, on account of the three sons of Noah? Therefore the "six water-pots containing two or three metretae apiece" are six periods of time, containing the prophecy relating to all nations, whether as represented in two sorts of men, namely, Jews and Greeks, as the apostle often mentions them; or in three sorts, on account of the three sons of Noah. For the prophecy was represented as reaching unto all nations. And because of that reaching it is called a measure, even as the apostle says, "We have received a measure for reaching unto you." For in preaching the gospel to the Gentiles, he says, "A measure for reaching unto you."

(Tr. ix. 5. et sq.) Now if He ordered the water to be poured out, and then introduced the wine from the hidden recesses of creation, He would seem to have rejected the Old Testament. But converting, as He did, the water into wine, He showed us that the Old Testament was from Himself, for it was by His order that the waterpots were filled. But those Scriptures have no meaning, if Christ be not understood there. Now we know from what time the law dates, viz. from the foundation of the world. From that time to this are six ages; the first, reekoning from Adam to Noah; the second, from Noah to Abraham; the third, from Abraham to David; the fourth, from David to the carrying away into Babylon; the fifth, from that time to John the Baptist; the sixth, from John the Baptist to the end of the world. The six waterpots then denote these six ages of prophecy. The prophecies are fulfilled; the waterpots are full. But what is the meaning of their holding two or three firkins apiece? Had He said three only, our minds would have run immediately to the mystery of the Trinity. Nor perhaps can we reject it, even though it is said, two or three: for the Father and the Son being named, the Holy Ghost may be understood by consequence; inasmuch as it is the love between the Father and the Son, which is the Holy Ghost. (c. 17.). Nor should we pass over another interpretation, which makes the two firkins alluded to the two races of men, the Jews and the Greeks; and the three to the three sons of Noah.

Now there were six water jars etc. Here the third point is touched upon, namely the working of the miracle. And because God does all things in a certain "weight, number, and measure," he states the measure in which this miracle was performed. On account of which he says: Now there were six stone water jars there. Water jars are vessels capable of receiving water: Genesis 24: "Give me a little water from your jar." These jars were set according to the purification of the Jews, that is, according to the custom of the Jews for purifying themselves. Concerning this custom, Mark 7: "And returning from the marketplace, unless they wash themselves, they do not eat; and there are many other things which have been handed down to them to observe, the washings of cups and pitchers." Each holding two or three measures. Measure is derived from metron, which means measurement, and here it denotes the common and customary measure, just as in Paris we say a sextarius of wine. According to these measures, therefore, the miracle was performed at the Lord's command.

Morally: These nuptials are those of God and the soul in the very reconciliation of the soul to God, of which Hosea 2 says: I will espouse thee to me in faith, and thou shalt know that I am the Lord.

To celebrate these nuptials the Lord Jesus came, but only when invited: Revelation 3: Behold, I stand at the door and knock: if any man shall hear my voice and open the door to me, I will come in to him and will sup with him.

The wine at these nuptials runs out: this wine is interior devotion, of which the Psalm says: Wine maketh glad the heart of man; and Matthew 9: No man putteth new wine into old wineskins. That wine runs out when a man becomes dry and undevout, as the holy soul says in the Psalm: My soul is as earth without water unto thee.

But at the prayers of the Virgin, who has compassion on the wretched, God fills the water jars with the water of compunction, which is converted into the sweetness of devotion: whence in Exodus 15 it is said that the waters of Marah were turned to sweetness.

Note therefore that the water jar, in which water is drawn, is consideration; the empty water jar is the consideration of the deficiency and emptiness which man incurs through sin. This water jar is filled with water when a man, from such consideration, is bathed in tears.

The first water jar, therefore, is the consideration of the deficiency of knowledge: Tobit 5: What manner of joy can there be for me, who sit in darkness and see not the light of heaven?

The second water jar is the consideration of the deficiency of vigilance against the enemy: 2 Corinthians 11: But I fear lest, as the serpent seduced Eve by his craftiness, so your minds should be corrupted and fall from the simplicity that is in Christ.

The third is the consideration of the deficiency of interior consolation: Jeremiah 2: See how evil and bitter it is that thou hast forsaken the Lord thy God.

The fourth is the consideration of the deficiency of strength to resist: Psalm: My strength hath forsaken me, and the light of mine eyes, even that is not with me. The fifth is the consideration of the deficiency of stability to persevere: Genesis 8: The sense and thought of man are prone to evil from his youth.

The sixth is the consideration of the deficiency of assurance for hoping; Ecclesiastes 9: Man knoweth not whether he be worthy of love or of hatred.

Then these waterpots are filled to the brim with water, when the penitent soul washes its bed each night through these considerations. And from the water is made the finest wine of devotion, concerning which Zechariah 9 says: What is his good, and what is his beauty, but the grain of the elect and the wine that brings forth virgins? Into this the water of compunction is converted; whence the holy soul says in the Psalm: Thou hast turned my mourning into joy for me.

Why did our Lord change nature at the beginning of his signs, if it was not to show that the divinity that changed nature in the interior of the jars was the same that changed nature in the womb of the virgin? And at the conclusion of the signs, he opened the tomb to show that the insatiable nature of death would not keep hold of him; he confirmed and ratified these two uncertainties of his birth and of his death. As to their nature, these waters were turned into the [fruit of] the vine; their stone vessels were not changed within their own nature. They were a symbol of his body, which was wonderfully conceived in a woman, and in a marvelous way by [the intervention of] no man within the virgin. He thus made wine out of water to teach about the manner of his conception and birth. He called upon the six jars as witness to the one virgin who gave birth to him; for the jars conceived in a unique way that was not customary for them, and they brought forth wine, and then they did not continue to produce [it]. Thus did the virgin conceive and give birth to Immanuel, and then she ceased and did not continue [to give birth]. The offspring of the jars was from smallness to grandeur, and from vileness to excellence, for from water came good wine. In this case [the birth from the virgin], however, it was from grandeur to weakness and from glory to contempt. Yet in the case of these jars, they were for the purification of the Jews, and our Lord poured his instruction into them, to teach that he came in the way [found in] the Law and the Prophets, and he transformed everything by his teaching, just as wine [was made] from water.

It is not without a reason that the Evangelist says, "After the manner of the purifying of the Jews," but in order that none of the unbelievers might suspect that lees having been left in the vessels, and water having been poured upon and mixed with them, a very weak wine had been made. Therefore he says, "after the manner of the purifying of the Jews," to show that those vessels were never receptacles for wine. For because Palestine is a country with but little water, and brooks and fountains were not everywhere to be found, they always used to fill waterpots with water, so that they might not have to hasten to the rivers if at any time they were filed, but might have the means of purification at hand.

The stone water jars were used for the purification of the Jews. For the Jews washed themselves almost every day and only then partook of food. Whether they touched a leper, a dead body, or had contact with a woman, they washed themselves as being already unclean. And since Palestine was waterless and it was not possible to find many springs, they always filled the water jars with water, so as not to run to the rivers in case of defilement. He said "according to the manner of the purifying of the Jews" not without purpose, but so that none of the unbelievers would think that some sediment of wine remained in the vessels, and then, when water was poured in and mixed, a very weak wine was produced — he shows that they were never receptacles for wine.

Now Christ's completion of the miracle is set forth. First, the vessels in which the miracle was performed are described. Secondly, the matter of the miracle is stated (v 7). Thirdly, we have how the miracle was made known and approved (v 8).

The miracle was performed in six vessels; Now there were six stone water jars near by. Here we should note, that as mentioned in Mark (7:2), the Jews observed many bodily washings and the cleansing of their cups and dishes. So, because they were in Palestine where there was a shortage of water, they had vessels in which they kept the purest water to be used for washing themselves and their utensils. Hence he says, there were six stone water jars near by, i.e., vessels for holding water, for purifications according to Jewish customs, i.e., to use for purification, each holding two or three metretes of liquid, that is, two or three measures; for the Greek "metrete" is the same as the Latin "mensura."

These jars were standing there, as Chrysostom says, in order to eliminate any suspicion about the miracle: both on account of their cleanliness, lest anyone suspect that the water had acquired the taste of wine from the dregs of wine previously stored in them, for these jars were standing there for purifications according to Jewish customs, and so had to be very pure; and also on account of the capacity of the jars, so that it would be abundantly clear that the water in such jars could be changed into wine only by divine power.

In the mystical sense, the six water jars signify the six eras of the Old Testament during which the hearts of men were prepared and made receptive of God's Scriptures, and put forward as an example for our lives.

The term metretes, according to Augustine, refers to the Trinity of persons. And they are described as two or three because at times in Scripture three persons in the Trinity are distinctly mentioned: "Baptizing them in the name of the Father, and of the Son, and of the Holy Spirit" (Mt 28:19), and at other times only two, the Father and the Son, in whom the Holy Spirit, who is the union of the two, is implied: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him" (below 14:23). Or they are described as two on account of the two states of mankind from which the Church arose, that is, Jews and Gentiles. Or three on account of the three sons of Noe, from whom the human race arose after the deluge.

The Triclinium is a circle of three couches, cline signifying couch: the ancients used to recline upon couches. And the Architriclinus is the one at the head of the Triclinium, i. e. the chief of the guests. Some say that among the Jews, He was a priest, and attended the marriage in order to instruct in the duties of the married state.

The servants are the doctors of the New Testament, who interpret the holy Scripture to others spiritually; the ruler of the feast is some lawyer, as Nicodemus, Gamaliel, or Saul. When to the former then is committed the word of the Gospel, hid under the letter of the law, it is the water made wine, being set before the ruler of the feast. And the three rows of guests at table in the house of the marriage are properly mentioned; the Church consisting of three orders of believers, the married, the continent, and the doctors.

(Tr. ix. c. 5) But see the mysteries which lie hid in that miracle of our Lord. It was necessary that all things should be fulfilled in Christ which were written of Him: those Scriptures were the water. He made the water wine when He opened unto them the meaning of these things, and expounded the Scriptures; for thus that came to have a taste which before had none, and that inebriated, which did not inebriate before.

When the master of the feast tasted the water made wine, that is, wine made from water, and did not know where it was from, but the servants knew, who had drawn the water, the master of the feast calls the bridegroom, namely so that he might rebuke him and commend and extol the wine.

There is an activity of God displayed throughout creation, a wholesale activity let us say which men refuse to recognize. The miracles done by God incarnate, living as a man in Palestine, perform the very same things as this wholesale activity, but at a different speed and on a smaller scale. One of their chief purposes is that men, having seen a thing done by personal power on the small scale, may recognize, when they see the same thing done on the large scale, that the power behind it is also personal – is indeed the very same person who lived among us two thousand years ago. The miracles in fact are a retelling in small letters of the very same story which is written across the whole world in letters too large for some of us to see...

God creates the vine and teaches it to draw up water by its roots and, with the aid of the sun, to turn water into a juice which will ferment and take on certain qualities. Thus every year, from Noah's time till ours, God turns water into wine. That, men fail to see. Either like the Pagans they refer the process to some finite spirit, Bacchus or Dionysus: or else, like the moderns, they attribute real and ultimate causality to the chemical and other material phenomena which are all that our senses can discover in it. But when Christ at Cana makes water into wine, the mask is off. The miracle has only half its effect if it only convinces us that Christ is God: it will have its full effect if whenever we see a vineyard or drink a glass of wine we remember that here works He who sat at a wedding party in Cana.

Where, then, do we draw the line between explaining and "explaining away"? I do not think there is much difficulty. All that concerns the unincarnate activities of God—His operation on that plane of being where sense cannot enter—must be taken along with imagery which we know to be, in the literal sense, untrue. But there can be no defense for applying the same treatment to the miracles of the Incarnate God. They are recorded as events on this earth which affected human senses. They are the sort of thing we can describe literally. If Christ turned water into wine, and we had been present, we could have seen, smelled, and tasted. The story that He did so is not of the same order as His "sitting at the right hand of the Father." It is either fact, or legend, or lie. You must take it or leave it.

Dr Pittenger contrasts my view with that which makes miracles a sign of God's action and presence in creation. Yet in chapter 15 I say that the miracle at Cana manifests "the God of Israel who has through all these centuries given us wine" and that in the miraculous feedings God "does close and small... what He has always been doing in the seas, the lakes and the little brooks". Surely this is just what Dr Pittenger wanted me to say, and what Athanasius says (De Incarnatione xiv. 8, edited by F. L. Cross, 1939)?

Of the natural conversion of water into wine, what I said was: "God creates the vine and teaches it to draw up water by its roots and, with the aid of the sun, to turn that water into a juice which will ferment and take on certain qualities." For completeness I should, no doubt, have added "with the aid of the soil", and perhaps other things; but this would not, from my point of view, have materially altered what I was saying. My answer to Mr May's question — where the other raw materials came from — would be the same, whether the list of raw materials be reduced to the mere vegetable and sunlight I mentioned, or extended to bring in all that the skilled botanist might add. I think they came from the same source at Cana whence they come in Nature... What I was doing was to combat that particular argument for its falsity which rests on the idea that, if it occurred, such an event would be arbitrary and meaningless.

He who did not want to change stones changed water at Cana.

On the wedding day in Galilee, water was made wine. Do we have appropriate words or senses to ascertain what methods produced the change by which the tastelessness of water disappeared and was replaced by the full flavor of wine? It was not a mixing; it was a creation, and a creation that was not a beginning but a transformation. A weaker liquid was not obtained by admixture of a stronger element; an existing entity perished, and a new entity came into being. The bridegroom was anxious, the household in confusion, the harmony of the marriage feast imperiled. Jesus is asked for help. He does not get up or busy himself. He does the work without any effort. Water is poured into the vessels, wine drawn out in the cups. The evidence of the senses of the pourer contradicts that of the one who draws it out. Those who poured expect water to be drawn; those who draw out think that wine must have been poured in. The intervening time cannot account for any gain or loss of character in the liquid. The mode of action baffles sight and sense, but the power of God is manifest in the result achieved.

(iii. de Trin. c. 5) Water is poured into the waterpots; wine is drawn out into the chalices; the senses of the drawer out agree not with the knowledge of the pourer in. The pourer in thinks that water is drawn out; the drawer out thinks that wine was poured in. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants who drew the water knew,) the governor of the feast called the bridegroom. It was not a mixture, but a creation: the simple nature of water vanished, and the flavour of wine was produced; not that a weak dilution was obtained, by means of some strong infusion, but that which was, was annihilated; and that which was not, came to be.

Here again some mock, saying, "this was an assembly of drunken men, the sense of the judges was spoilt, and not able to taste what was made, or to decide on what was done, so that they did not know whether what was made was water or wine: for that they were drunk," it is alleged, "the ruler himself has shown by what he said." Now this is most ridiculous, yet even this suspicion the Evangelist has removed. For he does not say that the guests gave their opinion on the matter, but "the ruler of the feast," who was sober, and had not as yet tasted anything. For of course you are aware, that those who are entrusted with the management of such banquets are the most sober, as having this one business, to dispose all things in order and regularity; and therefore the Lord called such a man's sober senses to testify to what was done. For He did not say, "Pour forth to them that sit at meat," but, "Bear unto the governor of the feast."

"And when the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants knew,) the governor of the feast called the bridegroom." "And why did he not call the servants? for so the miracle would have been revealed." Because Jesus had not Himself revealed what had been done, but desired that the power of His miracles should be known gently, little by little. And suppose that it had then been mentioned, the servants who related it would never have been believed, but would have been thought mad to bear such testimony to one who at that time seemed to the many a mere man; and although they knew the certainty of the thing by experience, (for they were not likely to disbelieve their own hands,) yet they were not sufficient to convince others. And so He did not reveal it to all, but to him who was best able to understand what was done, reserving the clearer knowledge of it for a future time; since after the manifestation of other miracles this also would be credible. Thus when he was about to heal the nobleman's son, the Evangelist has shown that it had already become more clearly known; for it was chiefly because the nobleman had become acquainted with the miracle that he called upon Him, as John incidentally shows when he says, "Jesus came into Cana of Galilee, where He made the water wine." (c. iv. 46.) And not wine simply, but the best.

Thus when he was about to heal the nobleman's son, the Evangelist has shown that it had already become more clearly known; for it was chiefly because the nobleman had become acquainted with the miracle that he called upon Him, as John incidentally shows when he says, "Jesus came into Cana of Galilee, where He made the water wine." (c. iv. 46.) And not wine simply, but the best wine.

For such are the miraculous works of Christ, they are far more perfect and better than the operations of nature. This is seen also in other instances; when He restored any infirm member of the body, He made it better than the sound.

That it was wine then, and the best of wine, that had been made, not the servants only, but the bridegroom and the ruler of the feast would testify; and that it was made by Christ, those who drew the water; so that although the miracle were not then revealed, yet it could not in the end be passed in silence, so many and constraining testimonies had He provided for the future. That He had made the water wine, He had the servants for witnesses; that the wine was good that had been made, the ruler of the feast and the bridegroom.

The master of the feast asks not the servants, but the bridegroom. Why? Of course, by divine arrangement. If he had asked the servants, they would certainly have revealed the miracle; but no one would have believed them, for it was the beginning of signs, and no one yet had a great opinion of Christ, so that no one would have believed even if the servants had told of the miracle. However, when after this He performed other miracles as well, the present one too was bound to become credible, and the servants, telling everyone about it, could little by little gain trust. For this reason the Lord arranged it so that not the servants were asked, but the bridegroom.

Then the judgment of the one examining the wine is given. First, he inquires into the truth of the fact; secondly, he gives his opinion.

He says, Now when the head waiter tasted the water made wine, and not knowing where it came from, because he did not know that the water had miraculously been made wine by Christ, although the servants knew, the reason being, since they had drawn the water, he called the groom over, in order to learn the truth and give his opinion of the wine.

Christ has kept the good wine until now, i. e. He has deferred the Gospel till this, the sixth age.

For the bridegroom in that marriage, to whom it was said, "Thou hast kept the good wine until now," represented the person of the Lord. For the good wine-namely, the gospel-Christ has kept until now.

And he says to him: Every man first sets out the good wine: first, that is, in the beginning, and when they have become intoxicated, then that which is worse, because then they are unable to judge, but call all wine good. But you have kept the good wine until now, that is, until the end, and thus you have acted irregularly and contrary to custom. This was a bad custom, because it was against truth and against sobriety; whence Ephesians 5: "Do not be drunk with wine, in which is debauchery, but be filled with the Holy Spirit, speaking" etc.

Dionysus and his church was grounded on a serious joie-de-vivre like that of Walt Whitman. Dionysus made wine, not a medicine, but a sacrament. Jesus Christ also made wine, not a medicine, but a sacrament. But Omar makes it, not a sacrament, but a medicine. He feasts because life is not joyful; he revels because he is not glad.

Again and again, before our time, men have grown content with a diluted doctrine. And again and again there has followed on that dilution, coming as out of the darkness in a crimson cataract, the strength of the red original wine. And we only say once more to-day as has been said many times by our fathers: 'Long years and centuries ago our fathers or the founders of our people drank, as they dreamed, of the blood of God. Long years and centuries have passed since the strength of that giant vintage has been anything but a legend of the age of giants. Centuries ago already is the dark time of the second fermentation, when the wine of Catholicism turned into the vinegar of Calvinism. Long since that bitter drink has been itself diluted; rinsed out and washed away by the waters of oblivion and the wave of the world. Never did we think to taste again even that bitter tang of sincerity and the spirit, still less the richer and the sweeter strength of the purple vineyards in our dreams of the age of gold. Day by day and year by year we have lowered our hopes and lessened our convictions; we have grown more and more used to seeing those vats and vineyards overwhelmed in the water-floods and the last savour and suggestion of that special element fading like a stain of purple upon a sea of grey. We have grown used to dilution, to dissolution, to a watering down that went on for ever. But Thou hast kept the good wine until now.'

The Lord did not simply make wine out of water, but excellent wine. For the miracles of Christ are such that they far surpass what is accomplished by nature. That the water was turned into wine is attested by the servants who drew the water; that it was excellent, by the master of the feast. All of this was proclaimed in the course of time, and those who heard of it were bound to be convinced very firmly. By "wine" you can understand the evangelical teaching, and by "water" everything that preceded the Gospel, which was very watery and did not have the perfection of evangelical teaching. I will give an example: the Lord gave man various laws — one in Paradise (Gen. 2:16–17), another at the time of Noah (Gen. 9), a third at the time of Abraham concerning circumcision (Gen. 17), a fourth through Moses (Ex. 19; Ex. 20), and a fifth through the prophets. All these laws, in comparison with the exactness and power of the Gospel, are watery, if one understands them simply and literally. But if one delves into their spirit and comprehends what is hidden in them, he will find the water turned into wine. For he who discerns spiritually what is spoken simply and understood by many literally will undoubtedly find in this water a fine wine, drunk afterward and kept back by the Bridegroom Christ, since the Gospel indeed appeared in the last times.

Hence he adds: People usually serve the choice wines first, and when the guests have had their fill, then they bring out inferior wine.

Here we should consider, according to Chrysostom, that everything is most perfect in the miracles of Christ. Thus, he restored most complete health to Peter's mother-in-law, so that she arose at once and waited on them, as we read in Mark (1:30) and Matthew (7:14). Again, he restored the paralytic to health so perfectly that he also arose immediately, took up his mat, and went home, as we read below (5:9). And this is also evident in this miracle, because Christ did not make mediocre wine from the water, but the very best possible. And so the head waiter says, People usually serve the choice wines first, and when the guests have had their fill, then they bring out inferior wine, because they drink less, and because good wine consumed in quantity along with a quantity of food causes greater discomfort. It is as though he were saying: Where did this very good wine come from which, contrary to custom, you saved until now?

This is appropriate to a mystery. For in the mystical sense, he serves good wine first who, with an intent to deceive others, does not first mention the error he intends, but other things that entice his hearers, so that he can disclose his evil plans after they have been intoxicated and enticed to consent. We read of such wine: "It goes down pleasantly, but finally it will bite like a serpent" (Prv 23:31). Again, he serves good wine first who begins to live in a saintly and spiritual manner at the start of his conversion, but later sinks into a carnal life: "Are you so foolish as, having begun in the Spirit, to end in the flesh?" (Gal 3:3).

Christ, however, does not serve the good wine first, for at the outset he proposes things that are bitter and hard: "Narrow is the way that leads to life" (Mt 7:14). Yet the more progress a person makes in his faith and teaching, the more pleasant it becomes and he becomes aware of a greater sweetness: "I will lead you by the path of justice, and when you walk you will not be hindered" (Prv 4:11). Likewise, all those who desire to live conscientiously in Christ suffer bitterness and troubles in this world: "You will weep and mourn" (below 16:20). But later they will experience delights and joys. So he goes on: "but your sorrow will be turned into joy." "I consider that the sufferings of this present time are not worthy to be compared with the glory to come, which will be revealed in us," as is said in Romans (8:18).

He was the King of glory, and changed the elements because He was their Lord.

(Tr. ix) This miracle of our Lord's, turning the water into wine, is no miracle to those who know that God worked it. For the Same that day made wine in the waterpots, Who every year makes wine in the vine: only the latter is no longer wonderful, because it happens uniformly. And therefore it is that God keeps some extraordinary acts in store for certain occasions, to rouse men out of their lethargy, and make them worship Him. Thus it follows, He manifested forth His glory.

(de Cons. Evang. l. ii c. xvii. [38.]) If now for the first time they believed on Him, they were not His disciples when they came to the marriage. This however is a form of speech, such as saying that the Apostle Paul was born in Tarsus of Cilicia; not meaning by this that he was an Apostle then. In the same way when we hear of Christ's disciples being invited to the marriage, we should understand not disciples already, but who were to be disciples.

By this sign he made manifest that he was the King of glory, and so the church's bridegroom. He came to the marriage as a common human being, but as Lord of heaven and earth he could convert the elements as he wished. How beautifully appropriate it is that when he began the signs that he would show to mortals while he was still mortal he turned water into wine. [But] when he had become immortal through his resurrection, he began the signs that he would show only to those who were pursuing the goal of immortal life.… Therefore, let us love with our whole mind, dearly beloved, the marriage of Christ and the church, which was prefigured then in one city and is now celebrated over the whole earth.

This beginning of signs. Here the fifth point is touched upon, namely the manifestation of divine glory and the edification of the disciples' faith. By reason of his manifestation he says: This beginning of signs Jesus performed in Cana of Galilee and manifested his glory. The Gloss: "That is, his hidden Divinity"; below at chapter fourteen: "I will love him and will manifest myself to him."

By reason of the edification of the disciples he says: And his disciples believed in him, that is, they believed more firmly. Bede: "When the Lord reclined at the wedding, the wine failed, so that, when better wine was made by him in a wondrous manner, the glory of the hidden God might be manifested in him, and the faith of those believing in him, having been increased, might advance."

Many most excellent things were accomplished at once through the one first miracle. For honourable marriage was sanctified, the curse on women put away (for no more in sorrow shall they bring forth children, now Christ has blessed the very beginning of our birth), and the glory of our Saviour shone forth as the sun's rays, and more than this, the disciples are confirmed in faith by the miracle.

The historical account then will stop here, but I think we ought to consider the other view of what has been said, and to say what is therein signified. The Word of God came down then from Heaven, as He Himself saith, in order that having as a Bridegroom, made human nature His own, He might persuade it to bring forth the spiritual offspring of Wisdom. And hence reasonably is the human nature called the bride, the Saviour the Bridegroom; since holy Scripture carries up language from human things to a meaning that is above us. The marriage is consummated on the third day, that is, in the last times of the present world: for the number three gives us beginning, middle, end. For thus is the whole of time measured. And in harmony with this do we see that which is said by one of the prophets, He hath smitten, and He will bind us up. After two days will He revive us, in the third day He will raise us up, and we shall live in His Sight. Then shall we know if we follow on to know the Lord; His going forth is prepared as the morning. For He smote us for the transgression of Adam, saying, Dust thou art, and unto dust shalt thou return. That which was smitten by corruption and death He bound up on the third day: that is, not in the first, or in the middle, but in the last ages, when for us made Man, He rendered all our nature whole, raising it from the dead in Himself. Wherefore He is also called the Firstfruits of them that slept. Therefore in saying it was the third day, whereon the marriage was being consummated, he signifies the last time. He mentions the place too; for he says it was in Cana of Galilee. Let him that loves learning again note well: for not in Jerusalem is the gathering, but without Judaea is the feast celebrated, as it were in the country of the Gentiles. For it is Galilee of the gentiles, as the prophet saith. It is I suppose altogether plain, that the synagogue of the Jews rejected the Bridegroom from Heaven, and that the church of the Gentiles received Him, and that very gladly. The Saviour comes to the marriage not of His own accord; for He was being bidden by many voices of the Saints. But wine failed the feasters; for the law perfected nothing, the Mosaic writing sufficed not for perfect enjoyment, but neither did the measure of implanted sobriety reach forth so as to be able to save us. It was therefore true to say of us too, They have no wine. But the Bounteous God doth not overlook our nature worn out with want of good things. He set forth wine better than the first, for the letter killeth, but the Spirit giveth life. And the law hath no perfection in good things, but the Divine instructions of Gospel teaching bring in fullest blessing. The ruler of the feast marvels at the wine: for every one, I suppose, of those ordained to the Divine Priesthood, and entrusted with the house of our Saviour Christ, is astonished at His doctrine which is above the Law. But Christ commandeth it to be given to him first, because, according to the voice of Paul, The husbandman that laboureth must be first partaker of the fruits. And let the hearer again consider what I say.

[Jesus] once changed water into wine by a word of command at Cana of Galilee. Should we not believe him when he changes wine into blood? It was when he had been invited to an ordinary bodily marriage that he performed the wonderful miracle at Cana. Should we not be much more ready to acknowledge that to "the sons of the bridal chamber" he has granted the enjoyment of his body and blood?

"This beginning of miracles did Jesus in Cana of Galilee." I told you the other day, that there are some who say that this is not the beginning. "For what," says one, "if 'Cana of Galilee' be added? This shows that this was 'the beginning' He made 'in Cana.'" But on these points I would not venture to assert anything exactly. I before have shown that He began His miracles after His Baptism, and wrought no miracle before it; but whether of the miracles done after His Baptism, this or some other was the first, it seems to me unnecessary to assert positively.

"And manifested forth His glory."

"How?" asks one, "and in what way? For only the servants, the ruler of the feast, and the bridegroom, not the greater number of those present, gave heed to what was done." How then did he "manifest forth His glory"? He manifested it at least for His own part, and if all present hear not of the miracle at the time, they would hear of it afterwards, for unto the present time it is celebrated, and has not been unnoticed. That all did not know it on the same day is clear from what follows, for after having said that He "manifested forth His glory," the Evangelist adds,

"And His disciples believed on Him."

His disciples, who even before this regarded Him with wonder. Seest thou that it was especially necessary to work the miracles at times when men were present of honest minds, and who would carefully give heed to what was done? for these would more readily believe, and attend more exactly to the circumstances. "And how could He have become known without miracles?" Because His doctrine and prophetic powers were sufficient to cause wonder in the souls of His hearers, so that they took heed to what He did with a right disposition, their minds being already well affected towards Him.

(Hom. xx) Should any say that there is not sufficient proof of this being the beginning of miracles, because it is added, in Cana of Galilee, as if some had been preferred elsewhere: we answer, as we did before, that John says below, That He might be made manifest to Israel, therefore have I come baptizing. (c. 1) (Hom. xxi. 2). Now if He had performed miracles in the earlier part of His life, the Jews would not have wanted another person to point Him out. If our Lord in a short time became so distinguished for the number of His miracles, that His Name was known to every one, would He not have been much more so, had He worked miracles from His earliest years? for the things themselves would have been the more extraordinary, being performed by a Child, and in so long a time must have become notorious. It was fit and proper however that He should not begin to work miracles at so early an age: for men would have thought the Incarnation a phantasy, and in the extremity of envy would have delivered Him to be crucified before the appointed time.

It was not what they saw happening that the disciples believed but what could not be seen by bodily eyes. They did not believe that Jesus Christ was the son of the Virgin—that was something they knew. Rather, they believed that he was the only Son of the Most High, as this miracle proved. And so let us too believe wholeheartedly that he whom we confess to be the Son of man is also the Son of God. Let us believe not only that he shared our nature but also that he was consubstantial with the Father; for as a man he was present at the wedding, and as God he changed the water into wine. If such is our faith, the Lord will give us also to drink of the sobering wine of his grace.

When Christ, as a sign of His power, clearly changed the water into wine All the crowd rejoiced, for they considered the taste marvelous. Now we all partake at the banquet in the church For Christ's blood is changed into wine And we drink it with holy joy, Praising the great bridegroom, For he is the true bridegroom, the Son of Mary, The Word before all time who took the form of a servant, He who has in wisdom created all things.

That the Lord began to work miracles after His baptism, we have spoken of this before. But it seems that the first miracle He performed was precisely the transformation of water into wine. For it is said: "This 'beginning' of miracles did He." But someone will say: "If this miracle is the beginning of miracles, it is not the beginning of all miracles, but only of those performed in Cana of Galilee; since He performed various miracles in Cana, this one was the beginning of those." Although we have much to confirm that the present miracle is the beginning of all miracles as well, because the words "and manifested His glory; and His disciples believed in Him" show that before this He had not performed any other miracle by which He would have manifested His glory; nevertheless, let us not argue whether this was the first miracle or another. How then did He manifest His glory? For few were present at this event, and it was not performed before the people? But if not then, afterwards all were to hear of this miracle, as it is proclaimed even to this day, and did not remain unknown. The words "His disciples believed in Him" understand thus: that they acquired a greater and stronger faith in Him. They believed before, of course, but they did not believe so firmly.

Then when he says, This beginning of signs Jesus worked in Cana of Galilee, he gives the disciples' acknowledgment of the miracle. We can see from this the falsity of the History of the Infancy of the Savior, which recounts many miracles worked by Christ as a boy. For if these accounts were true, the Evangelist would not have said, This beginning of signs Jesus worked. We have already given the reason why Christ worked no miracles during his childhood, that is, lest men regard them as illusions.

It was for the reason given above, then, that Jesus performed this miracle of turning water into wine at Cana of Galilee; and this was the first of the signs he did. And Jesus revealed his glory, i.e., the power by which he is glorious: "The Lord of hosts, he is the King of glory" (Ps 23:10).

And his disciples believed in him. But how did they believe? For they already were his disciples and had believed before this. I answer that sometimes a thing is described not according to what it is at the time, but according to what it will be. For example, we say that the apostle Paul was born at Tarsus, in Cilicia; not that an actual apostle was born there, but a future one was. Similarly, it says here that his disciples believed in him, i.e., those who would be his disciples. Or, one might answer that previously they had believed in him as a good man, preaching what was right and just; but now they believed in him as God.