Thursday of the 23rd week after Pentecost

Herein also He shows His own kingdom to be undivided and everlasting. Those then who possess no hope in Christ, but think that He casts out devils through the chief of the devils, their kingdom, He says, is not everlasting. This also has reference to the Jewish people. For how can the kingdom of the Jews be everlasting, when by the people of the law Jesus is denied, who is promised by the law? Thus in part does the faith of the Jewish people impugn itself; the glory of the wicked is divided, by division is destroyed. And therefore the kingdom of the Church shall remain for ever, because its faith is undivided in one body.

But he, knowing their thoughts, said to them: Every kingdom divided against itself will be desolated, and house will fall upon house. He responded not to what was said, but to what was thought, so that they might be compelled to believe in his power, who saw the hidden things of the heart. But if every kingdom divided against itself is desolated, then the kingdom of the Father and of the Son and of the Holy Spirit is not divided, which, without any contradiction and not by any impulse, is destined to be desolated, but will remain in eternal stability. But if the kingdom of the holy and indivisible Trinity remains indivisible, indeed because it remains indivisible, let the Arians desist from saying that the Son is lesser than the Father, and the Holy Spirit lesser than the Son. Because where there is one kingdom, there is also one majesty.

He answered not their words but their thoughts, that so at least they might be compelled to believe in His power, who saw into the secrets of the heart.

The kingdom also of the Father, Son, and Holy Spirit, is not divided, because it is sealed with an eternal stability. Let then the Arians cease to say that the Son is inferior to the Father, but the Holy Spirit inferior to the Son, since whose kingdom is one, their power is one also.

But he, when he saw their thoughts, said to them. After the expression of the Jewish fraud, there is here subjoined the refutation of the fraud expressed. In refuting falsehood, he proceeds in this order: first he leads to a manifest impossibility, second he brings to an indefensible falsehood, third he leads back to an infallible truth.

First, therefore, He leads them to a manifest impossibility, when He says: Every kingdom divided against itself shall be brought to desolation: in which He intends to construct the following argument: every kingdom divided, by the very fact that it is divided against itself, is destroyed; but if one demon casts out another, Satan is divided against himself; therefore his kingdom does not stand. It follows, therefore, that Satan himself destroys his own kingdom and takes away from himself his power and dominion. But this is a manifest impossibility; and it follows from the statement of the Pharisees: therefore that statement was manifestly false. The major premise of this argument, then, He sets forth when He says: Every kingdom divided against itself shall be brought to desolation, and house shall fall upon house. And this indeed is self-evident and true, because division is the cause of ruin; hence the cause of the predicate is contained in the subject. And this is what Jerome says: "By concord small things grow; by discord the greatest things fall apart." For unity is the cause of preservation, and division of destruction, according to Hosea 10: "Their heart is divided, now they shall perish"; and Proverbs 28: "Because of the sins of the land, many are its princes." An example of this is found in Genesis 11 concerning those building the tower, when they were "of one tongue," where it is added: "The Lord divided them from that place into all lands, and they ceased to build." Hence concerning the destruction of its unity in the final state of the world, it is said below in chapter 21: "Nation shall rise against nation, and kingdom against kingdom, and there shall be great earthquakes," etc.

Then he adds the minor premise, when he says: But if Satan is divided against himself, that is, fights against himself: which he states conditionally, because this follows from the words of the aforementioned scribes and Pharisees, yet in itself it is not true: for Satan agrees with Satan in evil. Whence Job 41: "His body is like molten shields and compacted with scales pressing upon one another: one is joined to another, and not even a breath passes between them; one cleaves to another, and holding together they shall in no way be separated"; whence in the Psalm: "The kings of the earth stood up, and the princes assembled together against the Lord," etc. — After this he adds the conclusion, when he subjoins: How shall his kingdom stand? Which he says interrogatively, as though it were impossible to maintain that Satan himself casts himself out of his kingdom. For the kingdom of Satan is among the wicked and sinners: Job 41: "He is king over all the children of pride"; and therefore the Apostle said in Romans 6: "Let not sin reign in your mortal body." Lastly he introduces the proof of the minor premise from their own words, since this was the cause of the entire false inference. And therefore he adds: Because you say that I cast out demons by Beelzebub. For if what you say is true, that Satan casts out Satan, then his empire is divided, and thereby tends toward destruction. And in this way the argument is formed in Matthew 12: "If Satan casts out Satan, he is divided against himself: how then shall his kingdom stand"? — Thus it is clear how from their own words he deduces to a manifest impossibility.

And what said Christ to these things? First, indeed, He proves Himself to be God, by knowing even that which was secretly whispered among them: for He knew their thoughts. And it is an act that altogether belongs to God, to be able to know what is in the mind and heart, and even what is spoken anywhere by men secretly. ... Very wisely therefore, omitting these things, He proceeds to arguments, drawn indeed from common things, but which have the force of truth in them; "For every kingdom," He says, "divided against itself, becomes desolate; and every house against a house, falls: and if Satan be divided against himself, how shall his kingdom stand?" For that which establishes kingdoms is the fidelity of subjects, and the obedience of those under the royal sceptre: and houses are established when those who belong to them in no way whatsoever thwart one another, but, on the contrary, accord both in will and deed. And so I suppose it would establish the kingdom too of Beelzebub, had he determined to abstain from every thing contrary to himself. How then does Satan cast out Satan? It follows then that devils do not depart from men of their own accord, but retire unwillingly. Satan, He says, does not fight with himself. He does not rebuke his own satellites. He does not permit himself to injure his own armour-bearers. On the contrary, he aids his kingdom. It remains, therefore for you to understand, that I crush Satan by divine power.

(Hom. 41. in Matt.) The suspicion of the Pharisees being utterly without reason, they dared not divulge it for fear of the multitude, but pondered it in their minds. Hence it is said, But he, knowing their thoughts, said unto them, Every kingdom divided against itself will be brought to desolation.

The Lord says to them: how is it possible for a demon to cast out another demon? This would already be the destruction of his kingdom. For if they place their kingdom and rest in dwelling within people, and their own prince casts them out, then it is clear that he is destroying himself. For "every kingdom divided" against itself and thrown into turmoil is brought to ruin, and "a house divided... shall fall." By "house," will you understand a building? Very well. For a building stands only so long as it maintains its unity, but when the walls separate from one another, it falls. Will you understand by "house" those living in the house? They too, as long as they keep peace, stand, but if they rise up against one another, they fall.

But if Satan is divided against himself, how will his kingdom stand, because you say that I cast out demons in Beelzebub? By saying this, he wanted it to be understood from their own confession that by not believing in him, they had chosen to be in the kingdom of the devil, which certainly could not stand divided against itself. Therefore, let the Pharisees choose what they wish. If Satan cannot cast out Satan, they could find nothing to say against the Lord. But if he can, let them be much more cautious and withdraw from his kingdom, which cannot stand divided against itself. By what means the Lord Christ casts out demons, let them consider what follows, so that they do not think him to be the prince of demons.

(ubi sup.) He did not answer them from the Scriptures, since they gave no heed to them, explaining them away falsely; but he answers them from things of every day occurrence. For a house and a city if it be divided is quickly scattered to nothing; and likewise a kingdom, than which nothing is stronger. For the harmony of the inhabitants maintains houses and kingdoms. If then, says He, I cast out devils by means of a devil, there is dissension among them, and their power perishes. Hence He adds, But if Satan be divided against himself, how shall he stand? For Satan resists not himself, nor hurts his soldiers, but rather strengthens his kingdom. It is then by Divine power alone that I crush Satan under my feet.

In like manner, it is He who will give the Holy Spirit, at whose command is also the unholy spirit. When He cast out the "demon which was dumb" (and by a cure of this sort verified Isaiah), and having been charged with casting out demons by Beelzebub, He said, "If I by Beelzebub cast out demons, by whom do your sons cast them out? " By such a question what does He otherwise mean, than that He ejects the spirits by the same power by which their sons also did-that is, by the power of the Creator? For if you suppose the meaning to be, "If I by Beelzebub, etc., by whom your sons? "-as if He would reproach them with having the power of Beelzebub,-you are met at once by the preceding sentence, that "Satan cannot be divided against himself." So that it was not by Beelzebub that even they were casting out demons, but (as we have said) by the power of the Creator; and that He might make this understood, He adds: "But if I with the finger of God cast out demons, is not the kingdom of God come near unto you? " For the magicians who stood before Pharaoh and resisted Moses called the power of the Creator"the finger of God.

But if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore, they shall be your judges. He said this, indeed, about his disciples, the sons of that people, who certainly being disciples of Lord Jesus Christ, were well aware that they had learned nothing of evil arts from the good teacher to cast out demons by the prince of demons. Therefore (he says) they shall be your judges, they (he says) the ignoble and contemptible ones of this world, in whom not an artful malignity, but a holy simplicity of my virtue appears, they shall be my witnesses, they shall be your judges. Alternatively: He signifies the sons of the Jews, the exorcists of that people according to custom, who cast out demons through invocation. And he compels them with a prudent question, so that they confess it to be the work of the Holy Spirit. But if (he says) the expulsion of demons in your sons is attributed to God, not to demons, why should the same work in me not have the same cause? Therefore they shall be your judges, not by power, but by comparison, while they assign the expulsion of demons to God, you to Beelzebub, the prince of demons.

Or else, By the sons of the Jews He means the exorcists of that nation, who cast out devils by the invocation of God. As if He says, If the casting out of devils by your sons is ascribed to God, not to devils, why in My case has not the same work the same cause? Therefore shall they be your judges, not in authority to exercise judgment, but in act, since they assign to God the casting out of devils, you to Beelzebub, the chief of the devils.

Second, he leads to a false improbability, when he adds: But if I cast out demons by Beelzebub: in which he intends to form such an argument: if I cast out demons by the power of demons, and I gave your sons the power of casting out demons —this he presupposes and leaves unstated—therefore they themselves cast out demons by the prince of demons. But this is false and improbable both according to their own opinion and according to the testimony of the Apostles themselves. Therefore what the Pharisees hold is false, and what the Apostles testify is true: therefore they themselves shall be their judges.

In this argument, however, the proposition is first set forth, which they assert, when it is said: But if I cast out demons by Beelzebub, that is, according to your assertion; above in the same chapter: "He casts out demons by Beelzebub." There follows the conclusion, which they do not concede, when it is said: Your sons, by whom do they cast out? As if to say: it follows that they cast out by Beelzebub, which however they themselves do not concede. Whence Bede: "He calls the sons of the Jews the Apostles, who among other gifts which they had received from the Lord, also drove out demons, which expulsion they attributed not to the devil but to God." There is further implied the reproof which they incur, when it is said: Therefore they shall be your judges: because what you blaspheme as false, they themselves testify to be true, according to that passage of Isaiah forty-three: "Truly you are my witnesses, says the Lord." And not only witnesses on account of their assertion of the truth, but also judges on account of their perfection in the truth, according to that passage of Matthew nineteen: "You who have left all things and followed me shall sit upon twelve thrones, judging the twelve tribes of Israel." For they are those of whom Isaiah three says: "The Lord will come to judgment with the elders of his people." He calls elders the more perfect, according to that passage of Wisdom four: "Venerable old age is not long-lived, nor reckoned by the number of years. For the gray hairs of a man are his understanding, and the age of old age is an unspotted life."

But others by similar darts of envy sought of him a sign from heaven. As it follows, And others, tempting him, sought of him a sign from heaven. As if they said, "Although thou hast cast out a devil from the man, this is no proof however of Divine power. For we have not yet seen any thing like to the miracles of former times. Moses led the people through the midst of the sea, (Exod. 14) and Joshua his successor stayed the sun in Gibeon. (Josh. 10:13.) But thou hast shown us none of these things." For to seek signs from heaven showed that the speaker was at that time influenced by some feeling of this kind towards Christ.

For the disciples of Christ were Jews, and sprung from Jews according to the flesh, and they had obtained from Christ power over unclean spirits, and delivered those who were oppressed by them in Christ's name. Seeing then that your sons subdue Satan in My name, is it not very madness to say that I have My power from Beelzebub? Ye are then condemned by the faith of your children. Hence He adds, Therefore shall they be your judges.

Since then what you say bears upon it the mark of calumny, it is plain that by the Spirit of God I cast out devils. Hence He adds, But if I by the finger of God cast out devils, no doubt the kingdom of God is come upon you.

Or the Holy Spirit is called the finger of God for this reason. The Son was said to be the hand and arm of the Father, (Ps. 98:1.) for the Father worketh all things by Him. As then the finger is not separate from the hand, but by nature a part of it; so the Holy Spirit is consubstantially united to the Son, and through Him the Son does all things.

And therefore it is justly said, The kingdom of God is come upon you, that is, "If I as a man cast out devils by the Spirit of God, human nature is enriched through Me, and the kingdom of God is come."

(Hom. 23. in Matt) This then is the first answer; the second which relates to His disciples He gives as follows, And if I by Beelzebub cast out devils, by whom do your sons cast them out? He says not, "My disciples," but your sons, wishing to soothe their wrath.

(ut sup.) For since they who come forth from you are obedient unto Me, it is plain that they will condemn those who do the contrary.

When He cast out the "demon which was dumb" (and by a cure of this sort verified Isaiah), and having been charged with casting out demons by Beelzebub, He said, "If I by Beelzebub cast out demons, by whom do your sons cast them out? " By such a question what does He otherwise mean, than that He ejects the spirits by the same power by which their sons also did-that is, by the power of the Creator? For if you suppose the meaning to be, "If I by Beelzebub, etc.

Let it be so, that "I cast out demons... by the power of Beelzebul"; but "your sons," that is, the apostles, "by whose power do they cast them out?" Is it not obvious that it is by My name? How then do you say about Me that I cast out demons through Beelzebul, being in need of his power, when your sons, namely the apostles, cast them out by My name? Truly, they will judge you. For if they cast out demons by My name, then I Myself obviously have no need of the power of another.

Nor would you think in the compacting together of our limbs any division of power to be made, for there can be no division in an undivided thing. And therefore the appellation of finger must be referred to the form of unity, not to the distinction of power.

At the same time He shows that it is a regal power which the Holy Spirit possesses, in whom is the kingdom of God, and that we in whom the Spirit dwells are a royal house.

(Orat. 2. con. Arian.) But at this time our Lord does not hesitate because of His humanity to speak of Himself as inferior to the Holy Spirit, saying, that He cast out devils by Him, as though the human nature was not sufficient for the casting out of devils without the power of the Holy Spirit.

(de cons. Ev. l. ii. c. 38.) That Luke speaks of the finger of God, where Matthew has said, the Spirit, does not take away from their agreement in sense, but it rather teaches us a lesson, that we may know what meaning to give to the finger of God, whenever we read it in the Scriptures.

(de Quæst. Ev. l. ii. qu. 17.) Now the Holy Spirit is called the finger of God, because of the distribution of gifts which are given through Him, to every one his own gift, whether he be of men or angels. For in none of our members is division more apparent than in our fingers.

Moreover, if I cast out demons by the finger of God, indeed the kingdom of God has come upon you. This is the finger which even the magicians who opposed Moses and Aaron confessed, saying: This is the finger of God (Exod. VIII), by which also the stone tablets were written on Mount Sinai. Therefore, the Son is the hand and arm of God, and the Holy Spirit is His finger. The substance of the Father, the Son, and the Holy Spirit is one. Do not let the inequality of the members scandalize you, while the unity of the body builds you up. Alternatively: The Holy Spirit is called the finger of God because of the distribution of gifts which are given in it to each one individually, whether of men or angels. For there is no greater display of distribution in our members than in the fingers. But what he said, The kingdom of God has come upon you, means now the kingdom of God by which the impious are condemned, and are now separated from the faithful who are repenting of their sins.

Thirdly, he leads back to the infallible truth, when he adds: But if I cast out demons by the finger of God. But, that is, certainly; if, that is, because; by the finger of God, that is, by the Holy Spirit: whence in Matthew twelve it is said: "If I cast out demons by the Spirit of God." For the Holy Spirit is called the finger of God, as it is said in Exodus eight: "The finger of God is here." The reason for this is that the Son is called the arm of the Father, according to that passage of Isaiah fifty-three: "The arm of the Lord, to whom has it been revealed?" He is also called the hand, according to that passage of the Psalm: "Send forth your hand from on high." And the reason for this is that, just as one who works does so by arm and hand, so the Father does all things through the Son, as it is said in John one: "All things were made through him." But the Holy Spirit proceeds from the Father and the Son, as a finger from the body and the arm, and is connatural and consubstantial with him, and therefore is rightly called the finger in the Scriptures. Or, because, just as there is one hand, and through the fingers distinction is made, so through one Spirit the distinction of gifts is made, as it is said in First Corinthians twelve: "All these things one and the same Spirit works, distributing to each one as he wills."

Because therefore I cast out demons by this Spirit, surely the kingdom of God has come upon you, that is, the royal power which protects us, the devil having been expelled, according to that passage of John twelve: "Now is the judgment of this world; now shall the prince of this world be cast out." And note that he says: the kingdom of God has come upon you, because the kingdom of God comes upon us through grace, according to that passage below in the seventeenth chapter: "The kingdom of God is within you." But then we shall arrive at it through glory, when it will be said to us: "Come, blessed of my Father, receive the kingdom," etc.

And note that this consequence is necessary; because, if there is no middle ground such that a man is not under the power either of God or of the devil, then if the power of the devil is expelled from a man, it follows that divine power is introduced. Now the threefold wicked spirit, about which was discussed above, is expelled by the divine spirit given for three purposes, namely by the spirit of sanctity, concerning which Wisdom chapter one says: "The holy spirit of discipline will flee from the deceitful"; by the spirit of poverty, concerning which Matthew chapter five says: "Blessed are the poor in spirit"; and by the spirit of humility, concerning which the last chapter of Isaiah says: "To whom shall I have regard, if not to the poor and contrite in spirit"? This threefold spirit the Prophet sought in the Psalm: "Create a clean heart in me, O God, and renew a right spirit, etc. And do not take your Holy Spirit from me. And with a sovereign spirit confirm me"; so that this threefold spirit is touched upon here: right, that is, of poverty; holy, that is, of purity; and sovereign, that is, humble: which spirit whoever has, has justice toward himself and neighbor and God, or has it within, without, and above, and through this has peace and joy, and thus the kingdom of God within himself. For, according to that passage in Romans chapter fourteen, "the kingdom of God is not food and drink, but justice and peace and joy in the Holy Spirit."

This much about an infant, which was not yet of an age to speak of the crime committed by others in respect of herself. But the woman who in advanced life and of more mature age secretly crept in among us when we were sacrificing, received not food, but a sword for herself; and as if taking some deadly poison into her jaws and body, began presently to be tortured, and to become stiffened with frenzy; and suffering the misery no longer of persecution, but of her crime, shivering and trembling, she fell down. The crime of her dissimulated conscience was not long unpunished or concealed. She who had deceived man, felt that God was taking vengeance. And another woman, when she tried with unworthy hands to open her box, in which was the holy (body) of the Lord, was deterred by fire rising from it from daring to touch it. And when one, who himself was defiled, dared with the rest to receive secretly a part of the sacrifice celebrated by the priest; he could not eat nor handle the holy of the Lord, but found in his hands when opened that he had a cinder. Thus by the experience of one it was shown that the Lord withdraws when He is denied; nor does that which is received benefit the undeserving for salvation, since saving grace is changed by the departure of the sanctity into a cinder. How many there are daily who do not repent nor make confession of the consciousness of their crime, who are filled with unclean spirits! How many are shaken even to unsoundness of mind and idiotcy by the raging of madness! Nor is there any need to go through the deaths of individuals, since through the manifold lapses occurring in the world the punishment of their sins is as varied as the multitude, of sinners is abundant. Let each one consider not what another has suffered, but what he himself deserves to suffer; nor think that he has escaped if his punishment delay for a time, since he ought to fear it the more that the wrath of God the judge has reserved it for Himself.

But inasmuch as what you say is not true, but, on the contrary, empty and false, and liable to the charge of calumny, it is plain that I cast out devils by the finger of God. And by the finger of God He means the Holy Ghost. For the Son is called the hand and arm of God the Father; for He does all things by the Son, and the Son in like manner works by the Spirit. For just as the finger is appended to the hand, as something not foreign from it, but belonging to it by nature, so also the Holy Spirit, by reason of His being equal in substance, is joined in oneness to the Son, even though He proceed from God the Father. For, as I said, the Son does every thing by the consubstantial Spirit. Here, however, purposely He says, that by the finger of God He casts out devils, speaking as a man: because the Jews in the infirmity and folly of their mind, would not have endured it, if He had said, "by My own Spirit I cast out devils."

Appeasing therefore their excessive readiness to anger, and the proneness of their mind unto insolence and phrensy, He spake as a man, although He is by nature God, and Himself the Giver of the Spirit from God the Father to those who are worthy, and employs as His own that power which is from Him. For He is consubstantial with Him, and whatsoever is said to be done by God the Father, this necessarily is by the Son in the Spirit. If therefore, He says, I, being a man, and having become like unto you, cast out devils in the Spirit of God, human nature has in Me first attained to a godlike kingdom. For it has become glorious by breaking the power of Satan, and rebuking the impure and abominable spirits: for such is the meaning of the words, that "the kingdom of God has come upon you." But the Jews did not understand the mystery of the dispensation of the Only-begotten in the flesh: and yet how ought they not rather to have reflected, that by the Only-begotten Word of God having become man, without ceasing to be that which He was, He glorified the nature of man, in that He did not disdain to take upon Him its meanness, in order that He might bestow upon it His own riches.

(Hom. 41. ut sup.) But it is said, upon you, that He might draw them to Him; as if He said, If prosperity comes to you, why do you despise your good things?

So that it was not by Beelzebub that even they were casting out demons, but (as we have said) by the power of the Creator; and that He might make this understood, He adds: "But if I with the finger of God cast out demons, is not the kingdom of God come near unto you? " For the magicians who stood before Pharaoh and resisted Moses called the power of the Creator"the finger of God.

I cast out demons "by the finger of God," that is, by the Holy Spirit, and not by an evil spirit. He calls the Spirit "finger" so that you may know that just as a finger is of one essence with the whole body, so also the Holy Spirit is consubstantial with the Father and the Son. And perhaps He calls Him so for this reason as well: the Son is called the right hand of God, and on Him rested the seven powers of the Spirit, not as on an instrument of the Spirit, but as on One consubstantial with Him; and one of the gifts and operations of the Spirit is the power to heal. He says that I cast out demons "by the finger of God," that is, by a gift of the Spirit. For just as a finger is a part of the hand, so also the spirit of healings was a part of those spirits, that is, powers of the Spirit, which Jesus possessed.

If, He says, "I... cast out demons" by the power of God, then truly "the Kingdom of God has come upon you." And this has the following meaning: the kingdom of the devil is finally being destroyed, and God, who casts out demons, reigns. For listen to what He says next.

Or He says, The kingdom of God is come upon you, signifying, "is come against you, not for you." For dreadful is the second coming of Christ to faithless Christians.

When a strong man fully armed guards his own palace, his goods are in peace. By the strong man, he means the devil; and by his palace, he means the world which is set in evil, where until the coming of the Savior, he ruled with a malevolent but unchallenged authority, because he rested in the hearts of unbelievers without any opposition. Hence elsewhere he is called the prince of this world, as the Lord says: "For the prince of this world is coming, and he has nothing in me" (John 14). And again: "Now the prince of this world will be cast out" (John 12), and the reference here too is to that casting out.

But the world he calls his palace, which lieth in wickedness, (1 John 5:19.) wherein up to our Saviour's coming he enjoyed supreme power, because he rested in the hearts of unbelievers without any opposition.

This fortitude is from God redeeming. "When a strong man armed guards his court, those things which he possesses are in peace; but if a stronger one than he comes upon him and overcomes him, he will take away all his armor in which he trusted, and will distribute his spoils." This stronger one is God, because "the weakness of God is stronger than men." The Son of God was made weak for our sake.

When the strong man armed guards his court. After he disproved the falsehood, here secondly he confirms the truth; in the confirmation of which he proceeds in this order: first he sets forth the preliminary truth, secondly he adds the intended truth, thirdly he subjoins the annexed truth.

First, therefore, setting forth the preliminary truth, he says: When the strong man armed guards his court, in peace are all the things that he possesses. This is manifest in itself. For quiet possession comes from the strength of the possessor, which does not permit it to be attacked by one less powerful. For strong is this devil, of whom it is said in Job chapter forty-one: "There is no power upon earth that can be compared to him, who was made to fear no one"; and Habakkuk chapter one: "O Lord, you have appointed him for judgment, and established him as mighty for correction." He is armed, according to what is said in Job chapter forty-one: "His body is like molten shields." And because he has such great power and armor, therefore violence cannot be done to him by a weak man; rather, in peace he possesses, since he does not fear to lose, according to that saying of Gregory: "He neglects to trouble those whom he perceives himself to possess by undisturbed right." And this is the peace of sinners, concerning which the Psalm says: "I was envious of the wicked, seeing the peace of sinners"; and Matthew chapter ten: "I came not to send peace, but a sword." He wishes therefore to say in this that the strong man is not expelled by the less strong. If, then, no earthly power prevails over the power of the devil, but only heavenly power, therefore that which expels demons is not from earth but from heaven, not human but divine.

And such has been the fate of our common enemy, the wicked Satan, that many headed serpent, the inventor of sin. For before the coming of the Saviour, he was in great power, driving and shutting up, so to speak, in his own stall flocks not his own, but belonging to God over all, like some rapacious and most insolent robber. But inasmuch as the Word of God Who is above all, the Giver of all might, and Lord of powers assailed Him, having become man, all his goods have been plundered, and his spoil divided. For those who of old had been ensnared by him into ungodliness and error have been called by the holy apostles to the acknowledgment of the truth, and been brought near unto God the Father by faith in His Son.

Would you like to hear and learn another convincing argument besides these? "He that is not with Me," He says, "is against Me: and he that gathers not with Me, scatters for Me." For I, He says, have come to save every man from the hands of the devil; to deliver from his guile those whom he had ensnared; to set the prisoners free; to give light to those in darkness; to raise up them that had fallen; to heal the broken-spirited: and to gather together the children of God who were scattered abroad. Such was the object of My coming. But Satan is not with Me; on the contrary he is against Me. For he ventures to scatter those whom I have gathered and saved. How then can he, who wars against Me, and sets his wickedness in array against My purposes, give Me power against himself? How is it not foolish even barely to imagine the possibility of such a thing as this?

As it was necessary for many reasons to refute the cavils of His opponents, our Lord now makes use of a very plain example, by which He proves to those who will consider it that He overcomes the power of the world, by a power inherent in Himself, saying, When a strong man armed keepeth his palace.

For he used before the coming of the Saviour to seize with great violence upon the flocks of another, that is, God, and carry them as it were to his own fold.

How can they be saved unless it was God who wrought out their salvation upon earth? Or how shall man pass into God, unless God has [first] passed into man? And how shall he (man) escape from the generation subject to death, if not by means of a new generation, given in a wonderful and unexpected manner (but as a sign of salvation) by God-[I mean] that regeneration which flows from the virgin through faith? Or how shall they receive adoption from God if they remain in this [kind of] generation, which is naturally possessed by man in this world? And how could He have been greater than Solomon, or greater than Jonah, or have been the Lord of David, who was of the same substance as they were? How, too, could He have subdued him who was stronger than men, who had not only overcome man, but also retained him under his power, and conquered him who had conquered, while he set free mankind who had been conquered, unless He had been greater than man who had thus been vanquished? But who else is superior to, and more eminent than, that man who was formed after the likeness of God, except the Son of God, after whose image man was created? And for this reason He did in these last days exhibit the similitude; [for] the Son of God was made man, assuming the ancient production [of His hands] into His own nature...

(Hom. 41. in Matt.) He calls the devil a strong man, not because he is naturally so, but referring to his ancient dominion, of which our weakness was the cause.

Well, therefore, did He connect with the parable of "the strong man armed," whom "a stronger man still overcame," the prince of the demons, whom He had already called Beelzebub and Satan; signifying that it was he who was overcome by the finger of God, and not that the Creator had been subdued by another god.

Before My coming, He says, Satan was strong and "guarded his house," that is, he ruled over human nature firmly and securely. But when I came, "the one stronger than he," then I conquered the world and all "his armor in which he trusted," that is, every kind of sin. For sin is the weapon of the devil, and with it he boldly overcame people. All this armor of his I destroyed, because no sin was found in Me (1 Pet. 2:22); from that time he grew weak. And "his spoils," that is, the people who were, as it were, his prey, I wrested from him and entrust each one to a special Angel, a faithful guardian, so that instead of the demon in whose power he was held, an Angel would govern him.

The Devil's arms are all kinds of sins, trusting in which he prevailed against men.

Christ also divides the spoil, showing the faithful watch which angels keep over the salvation of men.

But if a stronger man comes upon him and overcomes him, he will take away his armor in which he trusted, and will divide his spoils. He is speaking of Himself, that He would not by a deceitful harmonious operation, as some were falsely alleging, but by a stronger power, victoriously free men from the devil. The armor in which the wickedly strong man trusted are the wiles and deceits of spiritual wickedness. The spoils, however, are the men themselves, whom he deceived. These victorious Christ distributes, which is the emblem of triumph, because leading captivity captive, He gave gifts to men, appointing some as apostles, others as evangelists, these as prophets, those as pastors and teachers (Ephesians 4).

But with a stronger and mightier power Christ has conquered, and by delivering all men has cast him out. Hence it is added, But if a stronger than he shall come upon him, and overcome, &c.

His arms then are the craft and the wiles of spiritual wickedness, but his spoils are the men themselves, who have been deceived by him.

As conqueror too Christ divides the spoils, which is a sign of triumph, for leading captivity captive He gave gifts to men, ordaining some Apostles, some Evangelists, some Prophets, and some Pastors and Teachers. (Ephes. 4:8, 11.)

This fortitude is from God redeeming. "When a strong man armed guards his court, those things which he possesses are in peace; but if a stronger one than he comes upon him and overcomes him, he will take away all his armor in which he trusted, and will distribute his spoils." This stronger one is God, because "the weakness of God is stronger than men." The Son of God was made weak for our sake.

Second, adding the intended truth and now the persuasive argument, he says: But if a stronger one coming upon him shall overcome him. Stronger than the devil is the divine strength, namely our Christ: First Corinthians 1: "We preach Christ the power of God and the wisdom of God"; and again: "The weakness of God is stronger than men"; and therefore Job 9: "If strength is sought, he is most mighty". And for this reason it is said in Isaiah 9: "He shall be called Wonderful, Counselor, God, Mighty". He came upon, that is, he came from above, according to that saying in John 3: "He who comes from heaven is above all". He however overcame the devil as one less strong, according to what is said in John 16: "Take courage, I have overcome the world"; whence although he seemed to be conquered, yet he conquered, because by dying he rose again. And this is signified in Jeremiah 46: "The strong one stumbled against the strong one, and both fell together"; because Christ fell corporally, temporally, and visibly, but the devil eternally, totally, and irrecoverably. Whence it is said in Revelation 5: "Behold, the lion of the tribe of Judah, the root of David, has conquered to open the book". "And I saw in the midst of the throne and of the four living creatures a Lamb standing as though slain"; who therefore conquered because he was slain. Therefore that saying from First Corinthians 15 can be said to the devil: "O death, where is your victory? Thanks be to God, who has given us the victory through Jesus our Lord".

And because he conquered him in the passion, therefore he despoiled him in the resurrection; hence he adds: He will take away all his armor in which he trusted. And this he did when he broke down the gates of hell, according to that saying of the Psalm: "For he shattered the gates of bronze and broke the bars of iron"; and again in the Psalm: "He will shatter the bow and break the weapons and burn the shields with fire". The devil makes these weapons for himself from men through their consent, according to that saying in Romans 6: "Do not present your members as weapons of iniquity to sin". Or the diabolical weapons are the various stratagems of tempters, by which they prevailed over men. And of these he was deprived through Christ's victory in the resurrection, and despoiled in the ascension. Hence he adds: And he will distribute his spoils. And this indeed he did when from vessels of dishonor he made vessels of mercy; and this was done in the ascension, according to that saying in Ephesians 4: "Ascending on high, he led captivity captive, he gave gifts to men". Moreover, our Emmanuel did this: Isaiah 8: "Call his name: Make haste, strip the spoils, hasten to plunder". He plundered the devil mightily, according to that saying in Isaiah 49: "Shall the prey be taken from the strong one? Or can that which was captured by the mighty be saved? For thus says the Lord: Indeed, even the captivity shall be taken from the strong one"; and Hosea 13: "The Lord will plunder the treasure of every desirable vessel".

A figure of this preceded in 1 Kings 30, in David, of whom it is said that, having returned from the slaughter of Amalek, after despoiling the Amalekites, he distributed the spoils and "sent gifts to the elders of Judah and to his neighbors." And note that Christ is said to distribute the spoils of the devil, because, although he himself freed all, nevertheless he also entrusts a part of this glory to various preachers, who are themselves despoilers of Egypt, Exodus 12. From this, therefore, it is apparent that the expulsion of demons was accomplished by Christ not by diabolical or human power, but through the Holy Spirit. And this is the intended truth.

For as soon as the Word of the Most High God, the Giver of all strength, and the Lord of Hosts, was made man, He attacked him, and took away his arms.

For the Jews who had been a long time entrapped by him into ignorance of God and sin, have been called out by the holy Apostles to the knowledge of the truth, and presented to God the Father, through faith in the Son.

Then Peter said: "You represent him as weak enough. For if, as you say, he is more powerful than all, it can never be believed the weaker wrenched the spoils from the stronger. [Luke 11:22] Or if God the Creator was able by violence to bring down souls into this world, how can it be that, when they are separated from the body and freed from the bonds of captivity, the good God shall call them to the sufferance of punishment, on the ground that they, either through his remissness or weakness, were dragged away to this place, and were involved in the body, as in the darkness of ignorance? You seem to me not to know what a father and a God is: but I could tell you both whence souls are, and when and how they were made; but it is not permitted to me now to disclose these things to you, who are in such error in respect of the knowledge of God." Then said Simon: "A time will come when you shall be sorry that you did not understand me speaking of the ineffable power." Then said Peter: "Give us then, as I have often said, as being yourself a new God, or as having yourself come down from him, some new sense, by means of which we may know that new God of whom you speak; for those five senses, which God our Creator has given us, keep faith to their own Creator, and do not perceive that there is any other God, for so their nature necessitates them."

He who is not with me is against me. And he who does not gather with me, scatters. Let no one think that this refers to heretics and schismatics, though by extension it can be so understood, but from the context, the subject of the discourse refers to the devil, and that the works of the Savior cannot be compared to the works of Beelzebub. He desires to hold the souls of men captive, the Lord to liberate them; he preaches idols, the Lord preaches the knowledge of the one God; he draws to vices, the Lord calls back to virtue: how then can there be concord between them, whose works are divided?

Thirdly, joining the adjoined truth, he adds: He who is not with me is against me: and through this, the men whom the devil possesses resist Christ, and according to that passage of 2 Corinthians 6: "What accord has Christ with Belial?" And because no one can resist his strength, therefore he adds: He who does not gather with me scatters: because, as it is said in Job 9, "who has resisted him and had peace?" For the office of Christ is to gather, according to that passage of John 11: "He was about to die, that he might gather into one the children of God who were scattered"; and Isaiah 11: "He will gather the fugitives of Israel and will collect the dispersed of Judah from the four corners of the earth"; Psalm: "He will gather the dispersed of Israel." But the office of the devil is to scatter, according to that passage of John 10: "The wolf snatches and scatters the sheep." Therefore it is best to enter the sheepfold of the Lord, who cannot be overcome by one stronger, as it is said in John 10: "The Father, what he has given me, is greater than all things," etc.

This happens in the history of every Christian movement, beginning with the ministry of Christ Himself. At first it is welcome to all who have no special reason for opposing it: at this stage he who is not against it is for it. What men notice is its difference from those aspects of the world which they already dislike. But later on, as the real meaning of the Christian claim becomes apparent, its demand for total surrender, the sheer chasm between Nature and Supernature, men are increasingly "offended." Dislike, terror, and finally hatred succeed: none who will not give it what it asks (and it asks all) can endure it: all who are not with it are against it.

But it is to approve the baptism of heretics and schismatics, to admit that they have truly baptized. For therein a part cannot be void, and part be valid. If one could baptize, he could also give the Holy Spirit. But if he cannot give the Holy Spirit, because he that is appointed without is not endowed with the Holy Spirit, he cannot baptize those who come; since both baptism is one and the Holy Spirit is one, and the Church founded by Christ the Lord upon Peter, by a source and principle of unity, is one also. Hence it results, that since with them all things are futile and false, nothing of that which they have done ought to be approved by us. For what can be ratified and established by God which is done by them whom the Lord calls His enemies and adversaries? setting forth in His Gospel, "He that is not with me is against me; and he that gathereth not with me, scattereth." And the blessed Apostle John also, keeping the commandments and precepts of the Lord, has laid it down in his epistle, and said, "Ye have heard that antichrist shall come: even now there are many Antichrists; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, no doubt they would have continued with us." Whence we also ought to gather and consider whether they who are the Lord's adversaries, and are called antichrists, can give the grace of Christ. Wherefore we who are with the Lord, and maintain the unity of the Lord, and according to His condescension administer His priesthood in the Church, ought to repudiate and reject and regard as profane whatever His adversaries and the antichrists do; and to those who, coming out of error and wickedness, acknowledge the true faith of the one Church, we should give the truth both of unity and faith, by means of all the sacraments of divine grace. We bid you, dearest brethren, ever heartily farewell.

But if the baptism of heretics can have the regeneration of the second birth, those who are baptized among them must be counted not heretics, but children of God. For the second birth, which occurs in baptism, begets sons of God. But if the spouse of Christ is one, which is the Catholic Church, it is she herself who alone bears sons of God. For there are not many spouses of Christ, since the apostle says, "I have espoused you, that I may present you as a chaste virgin to Christ; " and, "Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, for the King hath greatly desired thy beauty; " and, "Come with me, my spouse, from Lebanon; thou shalt come, and shalt pass over from the source of thy faith; " and, "I am come into my garden, my sister, my spouse." We see that one person is everywhere set forward, because also the spouse is one. But the synagogue of heretics is not one with us, because the spouse is not an adulteress and a harlot. Whence also she cannot bear children of God; unless, as appears to Stephen, heresy indeed brings them forth and exposes them, while the Church takes them up when exposed, and nourishes those for her own whom she has not born, although she cannot be the mother of strange children. And therefore Christ our Lord, setting forth that His spouse is one, and declaring the sacrament of His unity, says, "He that is not with me is against me, and he that gathereth not with me scattereth." For if Christ is with us, but the heretics are not with us, certainly the heretics are in opposition to Christ; and if we gather with Christ, but the heretics do not gather with us, doubtless they scatter.

With your usual religious diligence, you have consulted my poor intelligence, dearest son, as to whether, among other heretics, they also who come from Novatian ought, after his profane washing, to be baptized, and sanctified in the Catholic Church, with the lawful, and true, and only baptism of the Church. Respecting which matter, as much as the capacity of my faith and the sanctity and truth of the divine Scriptures suggest, I answer, that no heretics and schismatics at all have any power or right. For which reason Novatian neither ought to be nor can be expected, inasmuch as he also is without the Church and acting in opposition to the peace and love of Christ, from being counted among adversaries and antichrists. For our Lord Jesus Christ, when He testified in His Gospel that those who were not with Him were His adversaries, did not point out any species of heresy, but showed that all whatsoever who were not with Him, and who, not gathering with Him, were scattering His flock, were His adversaries; saying, "He that is not with me is against me, and he that gathereth not with me scattereth." Moreover, the blessed Apostle John himself distinguished no heresy or schism, neither did he set down any as specially separated; but he called all who had gone out from the Church, and who acted in opposition to the Church, antichrists, saying, "Ye have heard that Antichrist cometh, and even now are come many antichrists; wherefore we know that this is the last time. They went out from us, but they were not of us; for if they had been of us, they would have continued with us." Whence it appears, that all are adversaries of the Lord and antichrists, who are known to have departed from charity and from the unity of the Catholic Church. In addition, moreover, the Lord establishes it in His Gospel, and says, "But if he neglect to hear the Church, let him be unto thee as a heathen man and a publican." Now if they who despise the Church are counted heathens and publicans, much more certainly is it necessary that rebels and enemies, who forge false altars, and lawless priesthoods, and sacrilegious sacrifices, and corrupter names, should be counted among heathens and publicans; since they who sin less, and are only despisers of the Church, are by the Lord's sentence judged to be heathens and publicans.

Would you like to hear and learn another convincing argument besides these? "He that is not with Me," He says, "is against Me: and he that gathers not with Me, scatters for Me." For I, He says, have come to save every man from the hands of the devil; to deliver from his guile those whom he had ensnared; to set the prisoners free; to give light to those in darkness; to raise up them that had fallen; to heal the broken-spirited: and to gather together the children of God who were scattered abroad. Such was the object of My coming. But Satan is not with Me; on the contrary he is against Me. For he ventures to scatter those whom I have gathered and saved. How then can he, who wars against Me, and sets his wickedness in array against My purposes, give Me power against himself? How is it not foolish even barely to imagine the possibility of such a thing as this?

As if He said, I came to gather together the sons of God whom he hath scattered. And Satan himself as he is not with Me, tries to scatter those which I have gathered and saved. How then does he whom I use all My efforts to resist, supply Me with power?

(ubi sup.) Next we have the fourth answer, where it is added, He who is not with me is against me; as if He says, I wish to present men to God, but Satan the contrary. How then would he who does not work with Me, but scatters what is Mine, become so united with Me, as with Me to cast out devils? It follows, And he who gathereth not with me, scattereth.

(Hom. 41. in Matt.) But if he who does not work with Me is My adversary, how much more he who opposes Me? It seems however to me that he here under a figure refers to the Jews, ranging them with the devil. For they also acted against, and scattered those whom He gathered together.

My work is to gather the scattered children of God, while his work consists in scattering those who have been gathered. How then do you conclude about Me that I have fellowship with Satan?

Do not fear, little flock, for it has pleased your Father to give you the kingdom. He calls the small flock the chosen ones, either in comparison to the larger number of the reprobate, or rather for the devotion of humility. Although He has already extended His Church to some size, He still wants it to grow until the end of the world and to reach the promised kingdom through humility. Therefore, He consoles its labors gently, commanding it to seek only the kingdom of God, and with a delighted kindness, promises that the kingdom will be given to them by the Father.

As if He says, Fear not lest they who warfare for the kingdom of God, should be in want of the necessaries of this life.

Second, he dissuades the solicitude of avarice by promising the superexcellence of the reward, when he adds: Fear not, little flock: little flock is said in respect to the multitude of the reprobate: Matthew 20: "Many are called, but few are chosen." Or little by reason of its own smallness: First Corinthians 1: "See your vocation, brethren, that not many are wise according to the flesh, not many are powerful," etc. Or little by reason of voluntary humility: Ezekiel 34: "But you are my flocks, you are men, and I am your God." For God is the God of the humble; Sirach 3: "The power of God alone is great, and he is honored by the humble." And to such God promises the kingdom, Matthew 19: "Let the little ones come to me, for of such is the kingdom of heaven." Therefore he adds: Because it has pleased your Father to give you a kingdom: Proverbs 29: "The humble in spirit shall be upheld by glory"; and Job 22: "He who has been humbled shall be in glory." Now this superexcellence of the promised kingdom induces hope, and by inducing hope it induces security, and through this it removes the faintheartedness of fear and the ardor of cupidity: Second Corinthians 6: "As needy, yet enriching many; as having nothing, yet possessing all things." For that kingdom alone is the true possession of the heart, which fills the heart and cannot be taken away, because it is within: below, chapter 17: "Behold, the kingdom of God is within you."

And note that it pleased the Father to give to the little ones, that is, to the poor in spirit, the kingdom of glory: whence Matthew 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven"; because such desire eternal things: Proverbs 10: "The desire of the just shall be granted to them"; and the Psalm: "The Lord has heard the desire of the poor"; because they despise temporal things; Matthew 19: "He who has left father or mother shall receive a hundredfold," etc.; and they embrace spiritual things: Galatians 5: "If we live by the Spirit, let us also walk by the Spirit; let us not be made desirous of vainglory." Likewise it pleased him to give them pardon; Judith 9: "The prayer of the humble and the meek has always pleased you," namely, unto the giving of pardon: Exodus 33: "I will have mercy on whom I will have mercy." It pleased him to give grace: Isaiah 42: "Behold my servant, I will uphold him, my chosen one," etc. It pleased him to give wisdom: Matthew 11: "You have hidden these things from the wise and the prudent and have revealed them to little ones." It pleased him to give eternal glory, as here: Fear not, little flock, etc. The Psalm: "The Lord is well pleased with those who fear him, and with those who hope in his mercy."

Such He names children, and sons, and little children, and friends, and little ones here, in reference to their future greatness above. "Despise not," He says, "one of these little ones; for their angels always behold the face of My Father in heaven." And in another place, "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom of heaven." Similarly also He says that "the least in the kingdom of heaven" that is His own disciple "is greater than John, the greatest among those born of women." And again, "He that receiveth a righteous man or a prophet in the name of a righteous man or a prophet, shall receive their reward; and he that giveth to a disciple in the name of a disciple a cup of cold water to drink, shall not lose his reward." Wherefore this is the only reward that is not lost.

He announced as a general law, useful and necessary for salvation, not only to the holy apostles but to all living on the earth, that people must seek his kingdom. He announced this, being sure that what he gives will be sufficient for them to be in need of nothing else. What, then, does he say? Fear not, little flock. And by "do not fear," he means that they must believe that certainly and without doubt their heavenly Father will give the means of life to those who love him. He will not neglect his own. Rather he will open his hand to them—the hand which ever fills the universe with goodness.

Give away these earthly things, and win that which is in heaven. Give that which you must leave, even against your will, that you may not lose things later. Lend your wealth to God, that you may be really rich.Concerning the way in which to lend it, Jesus next teaches us saying, "Sell your possessions, and give alms; provide yourselves with purses that do not grow old, with a treasure in the heavens that does not fail." The blessed David teaches us exactly the same in the psalms, where by inspiration he says of every merciful and good man, "He has distributed freely, he has given to the poor; his righteousness endures forever." Worldly wealth has many foes. There are numerous thieves, and this world of ours is full of oppressors. Some plunder by secret means, while others use violence and tear it away even from those who resist. But no one can do damage to the wealth that is laid up above in heaven. God is its keeper, and he does not sleep.

But why they ought not to fear, He shows, adding, for it is your Father's good pleasure; as if He says, How shall He who gives such precious things be wearied in showing mercy towards you? For although His flock is little both in nature and number and renown, yet the goodness of the Father has granted even to this little flock the lot of heavenly spirits, that is, the kingdom of heaven. Therefore that you may possess the kingdom of heaven, despise this world's wealth. Hence it is added, Sell that ye have, &c.

Now perhaps this command is irksome to the rich, yet to those who are of a sound mind, it is not unprofitable, for their treasure is the kingdom of heaven. Hence it follows, Provide for yourselves bags which wax not old, &c.

(non occ.) Our Lord having removed the care of temporal things from the hearts of His disciples, now banishes fear from them, from which superfluous cares proceed, saying, Fear not, &c.

For it is your Father's good pleasure to give you the kingdom, and that you should tread upon the necks of your enemies.

The flock is little in the eyes of the world, but great in the eyes of God. It is little—because he calls glorious those whom he has trained to the innocence of sheep and to Christian meekness. The flock is little, not as the remnant of a big one, but as one which has grown from small beginnings. This little flock denotes the infancy of his newborn church, and immediately he promises that through the blessings of heaven this church will soon have the dignity of his kingdom.

The Lord calls those who desire to be His disciples a "little flock," either because in this world there are very few saints on account of the required voluntary poverty and non-possessiveness, or because they are fewer than the Angels, whose hosts are without number and incomparably exceed our number. And that the Angels are far more numerous is evident from the parable in which the Lord said that the shepherd rejoices over one lost and found again more than over the ninety-nine that did not go astray (Luke 15:7). For from this it is evident that as one relates to ninety-nine, so does the human race relate to the angelic world. "Fear not, little flock," He says, that is, do not doubt that God will provide for you, even if you yourself do not care for yourself. Why? Because "the Father has been pleased to give you the Kingdom." If He gives the Kingdom, then all the more will He grant earthly things.

By the little flock, our Lord signifies those who are willing to become His disciples, or because in this world the Saints seem little because of their voluntary poverty, or because they are outnumbered by the multitude of Angels, who incomparably exceed all that we can boast of. The name little our Lord gives to the company of the elect, either from comparison with the greater number of the reprobate, or rather because of their devout humility.

(reg. brev. ad int. 92.) But some one will ask, upon what grounds ought we to sell that which we have? Is it that these things are by nature hurtful, or because of the temptation to our souls? To this we must answer, first, that every thing existing in the world if it were in itself evil, would be no creation of God, for every creation of God is good. (1 Tim. 4:4.) And next, that our Lord's command teaches us not to cast away as evil what we possess, but to distribute, saying, and give alms.

Sell what you possess, and give alms. He says, do not fear that those who fight for the kingdom of God may lack the necessities of this life; indeed, sell what you possess for almsgiving. This is done worthily when, after having forsaken all things for the Lord, one nonetheless works with one's hands to earn a living and to give alms. Hence the Apostle boasts, saying: "I coveted no one's silver or gold or clothing. You yourselves know that these hands have supplied my own needs and the needs of my companions. In everything I did, I showed you that by this kind of hard work we must help the weak" (Acts 20).

Make for yourselves purses that do not grow old. Namely, by performing almsgiving, the reward of which remains forever. It should not be understood from this command that the saints reserve nothing of their money, whether for themselves or for the use of the poor: since the Lord Himself, though ministered to by angels, is read to have kept purses to instruct His Church. He conserved what was offered by the faithful and provided for the needs of His own and others who were in need: but it should not be that service to God is done for these things or that justice is abandoned out of fear of poverty.

A treasure unfailing in the heavens, where a thief does not approach, nor moth corrupts. Either simply taken that money kept fails, or namely, snatched by a thief from treasures, or in treasures itself spoiled by its own fragility, but given for Christ it bestows an everlasting fruit of mercy in the heavens; or certainly it should be understood that the treasure of good work, if it is stored for the sake of earthly gain, easily corrupted perishes, but if gathered solely with a heavenly intention, it is neither corrupted by external human favor nor ruined by the stain of empty glory within. For a thief steals from outside, a moth destroys from within. The thief has taken away the riches of those about whom the Lord says, They have received their reward (Matt. VI). The moth corrupts their clothes, of whom the Psalmist reproving says: For God scatters the bones of men who please themselves (Psalm LII). For bones he calls the strength of virtues.

But sell that ye have for alms' sake, which then is done worthily, when a man having once for his Lord's sake forsaken all that he hath, nevertheless afterwards labours with his hands that he may be able both to gain his living, and give alms.

That is, by doing alms, the reward of which abideth for ever; which must not be taken as a command that no money be kept by the saints either for their own, or the use of the poor, since we read that our Lord Himself, to whom the angels ministered, (Matt. 4:11) had a bag in which he kept the offerings of the faithful; (John 12:6.) but that God should not be obeyed for the sake of such things, and righteousness be not forsaken from fear of poverty.

Whether then should it be simply understood, that money kept faileth, but given away to our neighbour bears everlasting fruit in heaven; or, that the treasure of good works, if it be stored up for the sake of earthly advantage, is soon corrupted and perishes; but if it be laid up solely from heavenly motives, neither outwardly by the favour of men, as by the thief which steals from without, nor inwardly by vainglory, as by the moth which devours within, can it be defiled.

Third, he dissuades the anxiety of avarice by promising a superabundance of treasure in exchange for the renunciation of the world, when he says: Sell what you possess and give alms, that is, distribute your goods to the poor, according to that passage in Matthew 19: "Go and sell all that you have, and give to the poor."

And because it is hard to sell and give without recompense, he therefore adds: Make for yourselves purses that do not grow old: Sirach 17: "The alms of a man is like a purse with him, and it will preserve the grace of a man as the apple of his eye; and afterward he will rise up and render them their recompense, to each one upon their head."

And because this recompense, which is in these purses, is most abundant, he therefore adds: A treasure unfailing in heaven: the word make is understood, and this is accomplished through almsgiving. Whence Tobit 12: "Prayer with fasting and almsgiving is good, more than to store up treasures of gold; for almsgiving delivers from death and causes one to find eternal life." And he shows that this heavenly treasure is unfailing: because it cannot be lost through thieves, nor can it be corrupted in itself; therefore he adds: Where no thief draws near, nor does moth corrupt. Chrysostom: "A threefold destruction takes away all the goods of the world: for either they grow old of themselves, or they are consumed by the extravagance of their owners, or they are seized by outsiders through deceit, force, or false accusation." And therefore an unfailing treasure cannot be possessed on earth. He who wishes therefore to have an unfailing one, let him scatter on earth, so that he may abound in heaven; the Psalm: "He has distributed, he has given to the poor; his justice endures forever and ever." Whence Augustine: "The Lord did not command that we should lose our treasure, but he showed us the place where we should store it."

To the objection from the Gloss on Luke 12, that those who have despised all things for God ought to work with the labor of their hands: it must be said that this is a counsel with respect to the first part, which says: Sell what you possess; but with respect to the second part, it pertains only to the well-being of the counsel, which does not bind even perfect men, especially those who can be occupied with greater goods. And that this is true appears from the same Gloss, when it adds: "Whence you may live, or give alms." For it is certain that those who have given all things at once for God are in no way bound to give further alms; and therefore that Gloss does not express what pertains to the essence and substance of the counsel, but rather according to the well-being, according to the state and condition of certain persons who are more suited to working manually than to doing something more arduous. For if it were said otherwise, that this pertained to the essence of the perfection of the counsel, then none would have fulfilled that counsel except those who worked manually; and consequently we would not judge the other Apostles besides Paul and Barnabas, and very many other most perfect Saints whom we do not read to have worked manually, to have been perfect. It is indeed true that manual labor accords with evangelical perfection, provided however that it does not impede greater goods.

To that which is objected from the Gloss on Luke twelve, Sell what you possess and give alms, it must be said that the whole of that is a counsel, just as that text upon which the Gloss is founded. Nor does anyone bind himself to the whole of it nor to a part, except insofar as he promises from his profession. Hence just as to give alms is not a precept for him who has given all things, nor is it simply commanded that all things be given; so neither does that intermediate thing, namely to work, hold there the character of a necessary obligation, but only of monitory persuasion, or even of counsel.

"Lay not up for yourselves, therefore, treasures on the earth, where moth and rust destroy, and thieves break through and steal," says the Lord, in reproach perchance of the covetous, and perchance also of those who are simply anxious and full of cares, and those too who indulge their bodies. For amours, and diseases, and evil thoughts "break through" the mind and the whole man. But our true "treasure" is where what is allied to our mind is, since it bestows the communicative power of righteousness, showing that we must assign to the habit of our old conversation what we have acquired by it, and have recourse to God, beseeching mercy. He is, in truth, "the bag that waxeth not old," the provisions of eternal life, "the treasure that faileth not in heaven."

Therefore in the Gospel, the Lord, the Teacher of our life and Master of eternal salvation, quickening the assembly of believers, and providing for them for ever when quickened, among His divine commands and precepts of heaven, commands and prescribes nothing more frequently than that we should devote ourselves to almsgiving, and not depend on earthly possessions, but rather lay up heavenly treasures. "Sell," says He, "your goods, and give alms." And again: "Lay not up for yourselves treasures upon the earth, where moth and rust do corrupt, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. For where thy treasure is, there will thy heart be also." And when He wished to set forth a man perfect and complete by the observation of the law, He said, "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow me." Moreover, in another place He says that a merchant of the heavenly grace, and a gainer of eternal salvation, ought to purchase the precious pearl-that is, eternal life-at the price of the blood of Christ, from the amount of his patrimony, parting with all his wealth for it. He says: "The kingdom of heaven is like unto a merchantman seeking goodly pearls. And when he found a precious pearl, he went away and sold all that he had, and bought it."

Of the benefit of good works and mercy. In Isaiah: "Cry aloud," saith He, "and spare not; lift up thy voice like a trumpet; tell my people their sins, and the house of Jacob their wickednesses. They seek me from day to day, and desire to know my ways, as a people which did righteousness, and did not forsake the judgment of God. They ask of me now a righteous judgment, and desire to approach to God, saying, What! because we have fasted, and Thou hast not seen: we have humiliated our souls, and Thou hast not known. For in the days of fasting are found your own wills; for either ye torment those who are subjected to you, or ye fast for strifes and judgments, or ye strike your neighbours with fists. For what do you fast unto me, that to-day your voice should be heard in clamour? This fast I have not chosen, save that a man should humble his soul. And if thou shalt bend thy neck like a ring, and spread under thee sackcloth and ashes, neither thus shall it be called an acceptable fast. Not such a fast have I chosen, saith the Lord; but loose every knot of unrighteousness, let go the chokings of impotent engagements. Send away the harassed into rest, and scatter every unrighteous contract. Break thy bread to the hungry, and bring the houseless poor into thy dwelling. If thou seest the naked, clothe him; and despise not them of thy own seed in thy house. Then shall thy seasonable light break forth, and thy garments shall quickly arise; and righteousness shall go before thee: and the glory of God shall surround thee. Then thou shalt cry out, and God shall hear thee; while thou art yet speaking, He shall say, Here I am." Concerning this same thing in Job: "I have preserved the needy from the hand of the mighty; and I have helped the orphan, to whom there was no helper. The mouth of the widow blessed me, since I was the eye of the blind; I was also the foot of the lame, and the father of the weak." Of this same matter in Tobit: "And I said to Tobias, My son, go and bring whatever poor man thou shalt find out of our brethren, who still has God in mind with his whole heart. Bring him hither, and he shall eat my dinner together with me. Behold, I attend thee, my son, until thou come." Also in the same place: "All the days of thy life, my son, keep God in mind, and transgress not His precepts. Do justice all the days of thy life, and do not walk in the way of unrighteousness; because if thou act truly, there will be respect of thy works. Give alms of thy substance, and turn not thy face from any poor man. So shall it come to pass that the face of God shall not be turned away from thee. Even as thou hast, my son, so do: if thou hast abundant substance, give the more alms therefrom; if thou hast little, communicate even of that little. And do not fear when thou givest alms: thou layest up for thyself a good reward against the day of need; because alms delivereth from death, and does not suffer to go into darkness. Alms is a good office for all who do it in the sight of the most high God." On this same subject in Solomon in Proverbs: "He that hath pity on the poor lendeth unto the Lord." Also in the same place: "He that giveth to the poor shall never want; but he who turns away his eye shall be in much penury." Also in the same place: "Sins are purged away by alms-giving and faith." Again, in the same place: "If thine enemy hunger, feed him; and if he thirst, give him to drink: for by doing this thou shalt scatter live coals upon his head." Again, in the same place: "As water extinguishes fire, so alms-giving extinguishes sin." In the same in Proverbs: "Say not, Go away, and return, to-morrow I will give; when you can do good immediately. For thou knowest not what may happen on the coming day." Also in the same place: "He who stoppeth his ears that he may not hear the weak, shall himself call upon God, and there shall be none to hear him." Also in the same place: "He who has his conversation without reproach in righteousness, leaves blessed children." In the same in Ecclesiasticus: "My son, if thou hast, do good by thyself, and present worthy offerings to God; remember that death delayeth not." Also in the same place: "Shut up alms in the heart of the poor, and this will entreat for thee from all evil." Concerning this thing in the thirty-sixth Psalm, that mercy is beneficial also to one's posterity: "I have been young, and I have also grown old; and I have not seen the righteous forsaken, nor his seed begging their bread. The whole day he is merciful, and lendeth; and his seed is in blessing." Of this same thing in the fortieth Psalm: "Blessed is he who considereth over the poor and needy: in the evil day God will deliver him." Also in the cxith Psalm: "He hath distributed, he hath given to the poor; his righteousness shall remain from generation to generation." Of this same thing in Hosea: "I desire mercy rather than sacrifice, and the knowledge of God more than whole burnt-offerings." Of this same thing also in the Gospel according to Matthew: "Blessed are they who hunger and thirst after righteousness: for they shall be satisfied." Also in the same place: "Blessed are the merciful: for they shall obtain mercy." Also in the same place: "Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not dig through and steal: for where your treasure is, there will your heart be also." Also in the same place: "The kingdom of heaven is like unto a merchantman seeking goodly pearls: and when he hath found a precious pearl, he went away and sold all that he had, and bought it." That even a small work is of advantage, also in the same place: "And whoever shall give to drink to one of the least of these a cup of cold water in the name of a disciple, verily I say unto you, His reward shall not perish." That alms are to be denied to none, also in the same place: "Give to every one that asketh thee; and from him who would wish to borrow, be not turned away." Also in the same place: "If thou wilt enter into life, keep the commandments. He saith, Which? Jesus saith unto him, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not bear false witness, Honour thy father and mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto Him, All these things have I observed: what lack I yet? Jesus saith unto him, If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me." Also in the same place: "When the Son of man shall come in His majesty, and all the angels with Him, then He shall sit on the throne of His glory: and all nations shall be gathered together before Him; and He shall separate them one from another, even as a shepherd separates the sheep from the goats: and He shall place the sheep on the right hand, but the goats on the left hand. Then shall the King say unto them that are on His right hand, Come, ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world. For I was hungry, and ye gave me to eat: I was thirsty, and ye gave me to drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer Him, and say, Lord, when saw we Thee a stranger, and took Thee in: naked, and clothed Thee? And when saw we Thee sick, and in prison, and came to Thee? And the King, answering, shall say unto them, Verily I say unto you, Inasmuch as ye did it to one of the least of these my brethren, ye did it unto me. Then shall He say unto them who are on His left hand, Depart from me, ye cursed, into everlasting fire, which my Father hath prepared for the devil and his angels: for I was hungry, and ye gave me not to eat: I was thirsty, and ye gave me not to drink: I was a stranger, and ye took me not in: I was naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer, and say, Lord, when saw we Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? And He shall answer them, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not unto me. And these shall go away into everlasting burning: but the righteous into life eternal." Concerning this same matter in the Gospel according to Luke: "Sell your possessions, and give alms." Also in the same place: "He who made that which is within, made that which is without also. But give alms, and, behold, all things are pure unto you." Also in the same place: "Behold, the half of my substance I give to the poor; and if I have defrauded any one of anything, I restore him fourfold. And Jesus said unto him, that salvation has this day been wrought for this house, since he also is a son of Abraham." Of this same thing also in the second Epistle to the Corinthians: "Let your abundance supply their want, that their abundance also may be the supplement of your want, that there may be equality: as it is written, He who had much had not excess; and he who had little had no lack." Also in the same place: "He who soweth sparingly shall reap also sparingly; and he who soweth in blessing shall reap also of blessing. But let every one do as he has proposed in his heart: not as if sorrowfully, or of necessity: for God loveth a cheerful giver." Also in the same place: "As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever." Likewise in the same place: "Now he who ministereth seed to the sower, shall both supply bread to be eaten, and shall multiply your seed, and shall increase the growth of the fruits of your righteousness: that in all things ye may be made rich." Also in the same place: "The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God." Of this same matter in the Epistle of John: "Whoso hath this world's substance, and seeth his brother desiring, and shutteth up his bowels from him, how dwelleth the love of God in him? " Of this same thing in the Gospel according to Luke: "When thou makest a dinner or a supper, call not thy friends, nor brethren, nor neighbours, nor the rich; lest haply they also invite thee again, and a recompense be made thee. But when thou makest a banquet, call the poor, the weak, the blind, and lame: and thou shalt be blessed; because they have not the means of rewarding thee: but thou I shalt be recompensed in the resurrection of the I just."

Or, the thieves are heretics and evil spirits, who are bent upon depriving us of spiritual things. The moth which secretly frets the garments is envy, which mars good desires, and bursts the bonds of charity.

(Orat. 14.) Now I fear lest you should think deeds of mercy to be not necessary to you, but voluntary. I also thought so, but was alarmed at the goats placed on the left hand, not because they robbed, but did not minister unto Christ among the poor.

But He bids us lay up our visible and earthly treasures where the power of corruption does not reach, and hence He adds, a treasure that faileth not, &c.

(Hom. 25. in Act.) For there is no sin which almsgiving does not avail to blot out. It is a salve adapted to ever wound. But almsgiving has to do not only with money, but with all matters also wherein man succours man, as when the physician heals, and the wise man gives counsel.

(ubi sup.) For without alms it is impossible to see the kingdom. For as a fountain if it keeps its waters within itself grows foul, so also rich men when they retain every thing in their possession.

So then, do not think that if you do not embrace poverty, there will be no Provider for you, but sell your possessions, give alms, and make your treasure inexhaustible. Then He persuades us with irrefutable reasoning as well. Here, He says, the moth consumes, but in heaven it does not. Therefore, is it not madness to store up treasure in a place where it is damaged? Then, since the moth does not consume gold, He added: "where no thief approaches." For if the moth does not consume gold, the thief steals it.

As if He said, "Here the moth corrupts, but there is no corruption in heaven." Then because there are some things which the moth does not corrupt, He goes on to speak of the thief. For gold the moth corrupts not, but the thief takes away.

If you lack earthly riches, do not seek them in the world by evil deeds. If they fall to your lot, let them be stored up in heaven by good works. A manly Christian soul should neither be overjoyed at acquiring them nor cast down when they are gone. Let us instead reflect on what the Lord says: "Where thy treasure is, there your heart will be also." Surely when we hear that we should lift up our hearts, the familiar answer that we make should not be a lie.

For where your treasure is, there will your heart be also. This is to be understood not only about money, but about all passions. The glutton's god is the belly. Therefore, there he has his heart where his treasure is. The luxurious man's treasures are feasts, the wanton's amusements, the lover's lust, hence each one serves from whom he is conquered.

Now this must not only be felt concerning love of money, but all the passions. Luxurious feasts are treasures; also the sports of the gay and the desires of the lover...

Now great effort must be made regarding where the treasure is placed, because the mind is also placed in the same place; therefore he adds: For where your treasure is, there will your heart be also. Treasure is that which the mind principally loves, according to that passage in Matthew 13: "The kingdom of heaven is like a treasure hidden" etc. But where the principal object of love is, there the mind will dwell; whence Bernard says: "The soul is more truly where it loves than where it gives life." And therefore where your treasure is, there also is your heart. Bede says: "If it is on earth, the heart is below; if in heavenly things, it is fixed in Christ; for it is necessary that where the treasure of love has preceded, there the affection of thought follows." And because the wise man has his treasure in heaven, and the fool on earth, therefore Ecclesiastes 10: "The heart of the wise man is at his right hand, and the heart of the fool at his left" etc.; Second Corinthians 4: "While we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal." For this visible and earthly treasure consists in money; but the invisible treasure consists in wisdom; Wisdom 7: "All good things came to me together with her"; and afterward: "For she is an infinite treasure to men, which they that use are made partakers of the friendship of God."

And note that this treasure, which consists in wisdom, begins from the fear of reverence: Isaiah 33: "The riches of salvation, wisdom and knowledge; the fear of the Lord is his treasure." It advances, moreover, in the pursuit of learning: Matthew 13: "Every scribe instructed in the kingdom of heaven" etc. It is preserved in holiness of conscience: Luke 6: "A good man out of the good treasure of his heart" etc. It is consummated, moreover, in the sublimity of glory: Matthew 19: "If you wish to be perfect, go and sell all that you have, and you shall have treasure in heaven."

And he speaks here of such things; whence he promises to the poor the provision of refreshment, the kingdom of excellence, and the treasure of abundance, because the poor are accustomed to being afflicted and despised and needy for the name of our Lord Jesus Christ.

For every man naturally dwells upon that which is the object of his desire, and thither he directs all his thoughts, where he supposes his whole interest to rest. If any one then has his whole mind and affections, which he calls the heart, set on things of this present life, he lives in earthly things. But if he has given his mind to heavenly things, there will his mind be; so that he seems with his body only to live with men, but with his mind to have already reached the heavenly mansion.

All this is what that treasure brings about. Either through almsgiving it raises the heart of a man into heaven, or through greed it buries it in the earth. That is why he said, "For where your treasure is, there your heart will be also." O man, send your treasure on, send it ahead into heaven, or else your God-given soul will be buried in the earth. Gold comes from the depth of the earth—the soul, from the highest heaven. Clearly it is better to carry the gold to where the soul resides than to bury the soul in the mine of the gold. That is why God orders those who will serve in his army here below to fight as men stripped of concern for riches and unencumbered by anything. To these he has granted the privilege of reigning in heaven.

Then, since not everyone is robbed, He adds an even greater and completely irrefutable reason. "For where your treasure is, there will your heart be also." Let it be so, He says, that neither moth devours nor thief approaches, but what punishment does the very enslavement of the heart to treasure buried in the earth and the casting down to earth of the godlike substance of the soul deserve? Is not the punishment all the greater for the one who possesses a mind? Where your treasure is, there will your heart be also. If your treasure is in the earth, then your heart is in it too; if your treasure is in heaven, then your heart is on high. Who would not choose rather to be on high than under the earth, to be an Angel rather than a mole living in underground burrows?

Moreover, because all things are not taken away by theft, He adds a more excellent reason, and one which admits of no objection whatever, saying, For where your treasure is, there will your hearts be also; as if He says, "Suppose that neither moth corrupts nor thief takes away, yet this very thing, namely, to have the heart fixed in a buried treasure, and to sink to the earth a divine work, that is, the soul, how great a punishment it deserves."

(de Qu. Ev. lib. ii. q. 25.) Or, He teaches us also to gird our loins for the sake of keeping ourselves from the love of the things of this world, and to have our lamps burning, that this thing may be done with a true end and right intention.

Let your loins be girded, and lamps burning in your hands: and you be like unto men waiting for their lord. For he had shown many, either those subject to the world in all things, or those serving the Lord with a view to worldly benefit, beautifully and briefly he instructs his own, both to gird their loins for the sake of abstaining from the love of worldly things, and to have burning lamps, so that they may do this with true purpose and right intention. Otherwise, we gird our loins when we restrain the luxury of the flesh through abstinence. And we hold burning lamps in our hands, when through good works we show examples of light to our neighbors. For to our Redeemer, one without the other can by no means be pleasing, if either the one who does good yet has not abandoned the impurities of luxury, or the one who excels in chastity has not yet exercised himself in good works. But if both are done, it remains for any such person to strive with hope toward the heavenly homeland, by no means restraining himself from vices for the sake of this world's honor, but placing all his hope in the coming of his Redeemer. Hence it immediately follows:

There is an order of levels intended for enlightenment, that of acolytes, subdeacons, and deacons. And these orders are for the sake of enlightenment. Now, enlightenment is at times through external example, at others, through writings of secondary importance, at others again, through writings of primary importance. The first carry candles, that is, the acolytes of whom it is said: "Let your loins be girt about and your lamps burning." According to Gregory, the lamps are luminous works.

Let your loins be girded, etc. After he has recalled from the solicitude of avarice, here secondly he invites to the solicitude of providence, lest anyone believe that he wished to remove all solicitude from the heart. He invites, moreover, to this kind of solicitude from the consideration of the twofold advent: first, namely, from consideration of the second advent, which will be terrible; second, from consideration of the first advent, which was lovable, at the passage: I have come to cast fire upon the earth.

First, therefore, as regards promptness of readiness in the body, he says: Let your loins be girded, etc. Just as he is ready who is girded for setting out on a journey, so he is ready who restrains in himself carnal desires. Whence Gregory: "By the name of the loins, from the principal seat of desire, lust is designated"; Job 40: "His strength is in his loins," etc. "We gird our loins, therefore, when we restrain the lust of the flesh through continence. But because it does not suffice not to do evil unless one also strives to labor in good works, there is immediately added: And lamps burning in your hands. We indeed have burning lamps in our hands when through good works we show examples of light to our neighbors." For a lamp rightly signifies the divine commandment: Proverbs 6: "The commandment is a lamp, and the law is light," etc. This lamp is in the hand when the commandment is in practice: Proverbs, the last chapter: "Her lamp shall not be extinguished in the night. And she put her hand to strong things," etc.; and Matthew 5: "So let your light shine before men, that they may see your good works," etc.

And note that just as a lamp shields its light from the wind but not from sight, so good works are compared to a lamp: because "the work ought to be in public in such a way that the intention remains hidden"; thus should a person wish to give others an example of virtue, yet not seek the reward of transitory favor.

Moreover, in order that evil may perfectly cease in us, our loins must be girded in a threefold manner, namely the loins of carnal contact, concerning which the Psalm says: "My loins are filled with illusions, and there is no health in my flesh"; and these are to be girded with the belt of chastity: Isaiah 32: "Gird your loins, beat upon the breasts," etc. Likewise, the loins of carnal affection with the belt of virtue: Job 40: "Gird your loins like a man"; and Jeremiah 1: "Gird your loins, arise and speak to them." Likewise, the loins of carnal thought with the belt of truth: 1 Peter 1: "Having girded the loins of your mind, be sober," etc.

Moreover, in order that the good may perfectly shine forth in us, the lamp of right intention must be carried: above, chapter 11: "The lamp of your body is your eye." Likewise, the lamp of true preaching must be carried: Psalm: "Your word is a lamp to my feet"; Ecclesiasticus forty-eight: "Elijah arose like fire, and his word burned like a torch." Likewise, the lamp of honorable conduct must be carried: John five: "He was a burning and shining lamp"; and in the Psalm: "There I will make the horn of David spring forth; I have prepared a lamp for my Christ."

We must therefore sleep so as to be easily awaked. For it is said, "Let your loins be girt about, and your lamps burning; and ye yourselves like to men that watch for their lord, that when he returns from the marriage, and comes and knocks, they may straightway open to him. Blessed are those servants whom the Lord, when He cometh, shall find watching." For there is no use of a sleeping man, as there is not of a dead man. Wherefore we ought often to rise by night and bless God. For blessed are they who watch for Him, and so make themselves like the angels, whom we call "watchers." But a man asleep is worth nothing, any more than if he were not alive.

Let us, beloved brethren, arouse ourselves as much as we can; and breaking the slumber of our ancient listlessness, let us be watchful to observe and to do the Lord's precepts. Let us be such as He Himself has bidden us to be, saying, "Let your loins be girt, and your lamps burning; and ye yourselves like unto men that wait for their Lord, when He shall come from the wedding, that when He cometh and knocketh, they may open to Him. Blessed are those servants whom their Lord, when He cometh, shall find watching." We ought to be girt about, lest, when the day of setting forth comes, it should find us burdened and entangled. Let our light shine in good works, and glow in such wise as to lead us from the night of this world to the daylight of eternal brightness. Let us always with solicitude and caution wait for the sudden coming of the Lord, that when He shall knock, our faith may be on the watch, and receive from the Lord the reward of our vigilance. If these commands be observed, if these warnings and precepts be kept, we cannot be overtaken in slumber by the deceit of the devil; but we shall reign with Christ in His kingdom as servants that watch.

That we must press on and persevere in faith and virtue, and in completion of heavenly and spiritual grace, that we may attain to the palm and the crown. In the book of Chronicles: "The Lord is with you so long as ye also are with Him; but if ye forsake Him, He will forsake you." In Ezekiel also: "The righteousness of the righteous shall not deliver him in what day soever he may transgress." Moreover, in the Gospel the Lord speaks, and says: "He that shall endure to the end, the same shall be saved." And again: "If ye shall abide in my word, ye shall be my disciples indeed; and ye shall know the truth, and the truth shall make you free." Moreover, forewarning us that we ought always to be ready, and to stand firmly equipped and armed, He adds, and says: "Let your loins be girded about, and your lamps burning, and ye yourselves like unto men that wait for their lord when he shall return from the wedding, that when he cometh and knocketh they may open unto him. Blessed are those servants whom their lord, when he cometh, shall find watching." Also the blessed Apostle Paul, that our faith may advance and grow, and attain to the highest point, exhorts us, saying: "Know ye not, that they which run in a race run all indeed, yet one receiveth the prize? So run, that ye may obtain. And they, indeed, that they may receive a corruptible crown; but ye an incorruptible." And again: "No man that warreth for God binds himself to anxieties of this world, that he may be able to please Him to whom he hath approved himself. Moreover, also, if a man should contend, he will not be crowned unless he have fought lawfully." And again: "Now I beseech you, brethren, by the mercy of God, that ye constitute your bodies a living sacrifice, holy, acceptable unto God; and be not conformed to this world, but be ye transformed in the renewing of your spirit, that ye may prove what is the will of God, good, and acceptable, and perfect." And again: "We are children of God: but if children, then heirs; heirs indeed of God, but joint-heirs with Christ, if we suffer together, that we may also be glorified together." And in the Apocalypse the same exhortation of divine preaching speaks, saying, "Hold fast that which thou hast, lest another take thy crown; " which example of perseverance and persistence is pointed out in Exodus, when Moses, for the overthrow of Ama-lek, who bore the type of the devil, raised up his open hands in the sign and sacrament of the cross, and could not conquer his adversary unless when he had stedfastly persevered in the sign with hands continually lifted up. "And it came to pass," says he, "when Moses raised up his hands, Israel prevailed; but when he let down his hands, Amalek grew mighty. And they took a stone and placed it under him, and he sate thereon. And Aaron and Hur held up his hands on the one side and on the other side, and Moses' hands were made steady even to the going down of the sun. Anti Jesus routed Amalek and all his people. And the Lord said unto Moses, Write this, and let it be a memorial in a book, and tell it in the ears of Jesus; because in destroying I will destroy the remembrance of Amalek from under heaven."

That Christ is the Bridegroom, having the Church as His bride, from which spiritual children were to be born. In Joel: "Blow with the trumpet in Sion; sanctify a fast, and call a healing; assemble the people, sanctify the Church, gather the elders, collect the little ones that suck the breast; let the Bridegroom go forth of His chamber, and the bride out of her closet." Also in Jeremiah: "And I will take away from the cities of Judah, and from the streets of Jerusalem, the voice of the joyous, and the voice of the glad; the voice of the bridegroom, and the voice of the bride." Also in the eighteenth Psalm: "And he is as a bridegroom going forth from his chamber; he exulted as a giant to run his course. From the height of heaven is his going forth, and his circuit even to the end of it; and there is nothing which is hid from his heat." Also in the Apocalypse: "Come, I will show thee the new bride, the Lamb's wife. And he took me in the Spirit to a great mountain, and he showed me the holy city Jerusalem descending out of heaven from God, having the glory of God." Also in the Gospel according to John: "Ye are my witnesses, that I said to them who were sent from Jerusalem to me, that I am not the Christ, but that I am sent before Him. For he who has the bride is the bridegroom; but the friend of the bridegroom is he who standeth and heareth him with joy, and rejoiceth because of the voice of the bridegroom." The mystery of this matter was shown in Jesus the son of Nave, when he was bidden to put his shoes from off him, doubt less because he himself was not the bridegroom. For it was in the law, that whoever should refuse marriage should put off his shoe, but that he should be shod who was to be the bridegroom: "And it happened, when Jesus was in Jericho, he looked around with his eyes, and saw a man standing before his face, and holding a javelin in his hand, and said, Art thou for us or for our enemies? And he said, I am the leader of the host of the Lord; now draw near. And Jesus fell on his rice to the earth, and said to him, Lord, what dost Thou command unto Thy servant. And the leader of the Lord's host said, Loose thy shoe from thy feet, for the place whereon thou standest is holy ground." Also, in Exodus, Moses is bidden to put off his shoe, because he, too, was not the bridegroom: "And there appeared unto him the angel of the Lord in a flame of fire out of a bush; and he saw that the bush burned with fire, but the bush was not consumed. And Moses said, I will pass over and see this great sight, why the bush is not consumed. But when He saw that he drew near to see, the Lord God called him from the bush, saying, Moses, Moses. And he said, What is it? And He said, Draw not nigh hither, unless thou hast loosed thy shoe from off thy feet; for the place on which thou standest is holy ground. And He said unto him, I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob." This was also made plain in the Gospel according to John: "And John answered them, I indeed baptize with water, but there standeth One in the midst of you whom ye know not: He it is of whom I said, The man that cometh after me is made before me, the latchet of whose shoe I am not worthy to unloose." Also according to Luke: "Let your loins be girt, and your lamps burning, and ye like to men that wait for their master when he shall come from the wedding, that when he cometh and knocketh, they may open unto him. Blessed are those servants whom their Lord, when He cometh, shall find watching." Also in the Apocalypse: "The Lord God omnipotent reigneth: let us be glad and rejoice, and let us give to Him the honour of glory; for the marriage of the Lamb is come, and His wife hath made herself ready."

That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins." Of this same thing in Solomon: "I have seen all the works which are done under the sun; and, lo, all are vanity." Of this same thing in Exodus: "But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord's passover." Of this same thing in the Gospel according to Matthew: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you." Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil." Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God." Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? " Concerning this same thing, according to Luke: "Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching." Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head." Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple." Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." Also in the same place: "The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away." Also in the same place: "The first man is of the clay of the earth, the second man from heaven. As he is of the clay, such also are they who are of the clay; and as is the heavenly, such also are the heavenly. Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven." Of this same matter to the Philippians: "All seek their own, and not those things which are Christ's; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory." Of this very matter to Galatians: "But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Concerning this same thing to Timothy: "No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully." Of this same thing to the Colossians: "If ye be dead with Christ from I the elements of the world, why still, as if living in the world, do ye follow vain things? " Also concerning this same thing: "If ye have risen together with Christ, seek those things which are above, where Christ is sitting on the right hand of God. Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory." Of this same thing to the Ephesians: Put off the old man of the former conversation, who is corrupted, according to the lusts of deceit. But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth." Of this same thing in the Epistle of Peter: "As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God." Of this same thing in the Epistle of John: "He who saith he abideth in Christ, ought himself also to walk even as He walked." Also in the same place: "Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever." Also in the first Epistle of Paul to the Corinthians: "Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth."

The girding of our loins signifies the readiness of the mind to work hard in every thing praiseworthy. Those who apply themselves to bodily labors and are engaged in strenuous toil have their loins girded. The lamp apparently represents the wakefulness of the mind and intellectual cheerfulness. We say that the human mind is awake when it repels any tendency to slumber off into that carelessness that often is the means of bringing it into subjection to every kind of wickedness. When sunk in stupor, the heavenly light within the mind is liable to be endangered, or even already is in danger from a violent and impetuous blast of wind. Christ commands us to be awake. To this, his disciple also arouses us by saying, "Be awake. Be watchful." Further on, the very wise Paul also says, "Awake, O sleeper, and arise from the dead: and Christ shall give you light."

Or, to be girded, signifies activity and readiness to undergo evils from regard to Divine love. But the burning of the lamp signifies that we should not suffer any to live in the darkness of ignorance.

Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh.

(ubi sup.) For the sake then of keeping watch, our Lord advised above that our loins should be girded, and our lamps burning, for light when placed before the eyes drives away sleep. The loins also when tied with a girdle, make the body incapable of sleep. For he who is girt about with chastity, and illuminated by a pure conscience, continues wakeful.

That lust resides in the loins in men and in the navel in women, the Lord testifies when speaking of the devil to blessed Job, saying: "His strength is in his loins, and his power is in the navel of his belly." Therefore, by the principal sex, lust is designated by the name of loins, when the Lord says: "Let your loins be girded." For we gird our loins when we restrain the lust of the flesh through continence. But because it is not enough to refrain from evil unless one also strives to labor in good works, it is immediately added: "And have burning lamps in your hands." For we hold burning lamps in our hands when through good works we show examples of light to our neighbors. Concerning these works the Lord indeed says: "Let your light shine before men, that they may see your good works and glorify your Father who is in heaven." Now two things are commanded: both to restrain the loins and to hold lamps, so that there may be both the purity of chastity in the body and the light of truth in action. For one without the other can in no way please our Redeemer, whether he who does good has not yet abandoned the defilements of lust, or he who excels in chastity does not yet exercise himself in good works. Neither is chastity great without good work, nor is any work good without chastity.

(Hom. 13. in Evang.) Or else, we gird our loins when by continence we control the lusts of the flesh. For the lust of men is in their loins, and of women in their womb; by the name of loins, therefore, from the principal sex, lust is signified. But because it is a small thing not to do evil, unless also men strive to labour in good works, it is added, And your lamps burning in your hands; for we hold burning lamps in our hands, when by good works we show forth bright examples to our neighbours.

And therefore did the Lord say to His disciples, to make us become good workmen: "Take heed to yourselves, and watch continually upon every occasion, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and that day shall come upon you unawares; for as a snare shall it come upon all dwelling upon the face of the earth." "Let your loins, therefore, be girded about, and your lights burning, and ye like to men who wait for their lord, when he shall return from the wedding." "For as it was in the days of Noe, they did eat and drink, they bought and sold, they married and were given in marriage, and they knew not, until Noe entered into the ark, and the flood came and destroyed them all; as also it was in the days of Lot, they did eat and drink, they bought and sold, they planted and builded, until the time that Lot went out of Sodom; it rained fire from heaven, and destroyed them all: so shall it also be at the coming of the Son of man." "Watch ye therefore, for ye know not in what day your Lord shall come." [In these passages] He declares one and the same Lord, who in the times of Noah brought the deluge because of man's disobedience, and who also in the days of Lot rained fire from heaven because of the multitude of sinners among the Sodomites, and who, on account of this same disobedience and similar sins, will bring on the day of judgment at the end of time; on which day He declares that it shall be more tolerable for Sodom and Gomorrah than for that city and house which shall not receive the word of His apostles.

For this reason the Lord also said, "Let your light so shine before men, that they may see your good deeds, and glorify your Father who is in heaven." And, "Take heed to yourselves, lest perchance your hearts be overcharged with surfeiting, and drunkenness, and worldly cares." And, "Let your loins be girded about, and your lamps burning, and ye like unto men that wait for their Lord, when He returns from the wedding, that when He cometh and knocketh, they may open to Him. Blessed is that servant whom his Lord, when He cometh, shall find so doing." And again, "The servant who knows his Lord's will, and does it not, shall be beaten with many stripes." And, "Why call ye me, Lord, Lord, and do not the things which I say?" And again, "But if the servant say in his heart, The Lord delayeth, and begin to beat his fellow-servants, and to eat, and drink, and to be drunken, his Lord will come in a day on which he does not expect Him, and shall cut him in sunder, and appoint his portion with the hypocrites." All such passages demonstrate the independent will of man, and at the same time the counsel which God conveys to him, by which He exhorts us to submit ourselves to Him, and seeks to turn us away from [the sin of] unbelief against Him, without, however, in any way coercing us.

Or, he teaches us to keep our lamps burning, by prayer and contemplation and spiritual love.

Just as our Lord Jesus Christ commands in the Gospels, thus directing: "Let not your lights be extinguished, and let not your loins be loosed. Therefore also be ye like men who wait for their lord, when he will return from the wedding; that, when he cometh and knocketh, they may open unto him immediately. Blessed are ye, when he shall make you sit down, and shall come and serve you. And if he come in the second, or in the third watch, ye are blessed." For consider, O virgins, when He mentions three watches of the night, and His three comings, He shadows forth in symbol our three periods of life, that of the boy, of the full-grown man, and of the old man; so that if He should come and remove us from the world while spending our first period, that is, while we are boys, He may receive us ready and pure, having nothing amiss; and the second and the third in like manner.

For He will be girded about His loins with righteousness.

Therefore, let us not be constantly with women, nor with maidens. For this is not profitable for those who truly wish to "gird up their loins." [Luke 12:35] For it is required that we love the sisters in all purity and chasteness, and with all curbing of thought, in the fear of God, not associating constantly with them, nor finding access to them at every hour.

We are servants because we have a Lord in our God. We ought "to have our loins girded: " in other words, we are to be free from the embarrassments of a perplexed and much occupied life; "to have our lights burning," that is, our minds kindled by faith, and resplendent with the works of truth.

We ought "to have our loins girded: " in other words, we are to be free from the embarrassments of a perplexed and much occupied life; "to have our lights burning," that is, our minds kindled by faith, and resplendent with the works of truth.

The Lord, having made His disciple free from excess, having released him from every worldly care and pride, and having thus made him light, now makes him also a servant. For whoever desires to serve must be light and nimble. Therefore He says: "Let your loins be girded," that is, always show yourselves ready for the works of your master, and "your lamps burning," that is, do not live in darkness and without discernment, but let the light of reason show you all that ought and ought not to be done. Thus, this world is night. Those girded at the loins are those leading the active life. For such is the garb of workers. They also need burning lamps. For in the active life the gift of discernment is also needed, that is, so that the worker may distinguish not only what ought to be done, but also how it ought to be done. For many did what was good, but did not do it well. Such people, although they were girded at the loins, since they were active, did not have burning lamps, that is, they did not have rational discernment, but fell either into pride or into another abyss of folly. Note also that first our loins are girded, then the lamps are lit. For first comes activity, then contemplation, which is the illumination of our mind. For the lamp, our mind, is then called burning when the light of God shines in it. Therefore, let us diligently exercise ourselves in virtue, so that we may have both our lamps burning, that is, the inner word and the spoken word — the inner one illuminating everything in the soul, and the spoken one shining on the tongue. For the inner lamp enlightens us, while the teaching and spoken word gives light to others.

Our Lord having taught His disciples moderation, taking from them all care and conceit of this life, now leads them on to serve and obey, saying, Let your loins be girded, that is, always ready to do the work of your Lord, and your lamps burning, that is, do not lead a life in darkness, but have with you the light of reason, showing you what to do and what to avoid. For this world is the night, but they have their loins girded, who follow a practical or active life. For such is the condition of servants who must have with them also lamps burning; that is, the gift of discernment, that the active man may be able to distinguish not only what he ought to do, but in what way; otherwise men rush down the precipice of pride. But we must observe, that He first orders our loins to be girded, secondly, our lamps to be burning. For first indeed comes action, then reflection, which is an enlightening of the mind. Let us then strive to exercise the virtues, that we may have two lamps burning, that is, the conception of the mind ever shining forth in the soul, by which we are ourselves enlightened, and learning, whereby we enlighten others.

And you be like men waiting for their lord, when he returns from the weddings. For the Lord went to the weddings, because rising from the dead and ascending into heaven, the new man united to himself the supreme multitude of angels. He then returns when he is now manifested to us through judgment. And well is it added concerning the waiting servants:

That when he comes and knocks, they may open to him immediately. For he comes when he approaches for judgment; indeed, he knocks when he indicates that death is near through the afflictions of illness. To whom we open immediately, if we receive him with love. For he does not want to open to the knocking judge who trembles to leave the body; and he fears to see the judge whom he remembers having scorned. But he who is secure in his hope and action opens to the knocking judge immediately, because he joyfully waits for the judge; when he recognizes the time of imminent death, he rejoices at the glory of the reward. Hence it immediately follows:

Second, with regard to the solicitude of expectation in the heart, he adds: And you yourselves like men waiting for their lord, when he shall return from the wedding, that is, when he shall come to judgment, descending from heaven. Whence Gregory: "The Lord went to the wedding when, after his resurrection, the new man joined to himself the multitude of Angels: he shall then return when through judgment he is manifested to us." Whence he ought always to be awaited by the good; Philippians 3: "We look for the Savior, the Lord Jesus Christ," etc. And this expectation is not vain: Proverbs 17: "The expectation of him who waits is a most pleasing gem"; nor is it drowsy: Psalm: "Wait for the Lord and act manfully."

And therefore he adds: That when he comes, "hastening to judgment," and knocks, through the scourge of infirmity, they may open to him at once, through intimate desire: Apocalypse 3: "Behold, I stand at the door and knock: if anyone shall open to me, I will enter in to him," etc. Bede: "He does not wish to open to the judge who knocks who, fearing to see him angered whom he despised, dreads to depart from the body. He opens who awaits the judge gladly and securely and rejoices at approaching death." Song of Songs 5: "The voice of my beloved knocking," and after: "I arose to open," etc.

And it should be noted here that this Gospel is read on the feasts of Confessors, because they are commended in a threefold manner, namely with regard to the avoidance of evil in the girding of the loins, and with regard to the doing of good in the carrying of lamps, and with regard to the expectation of the best in the likeness of men waiting for their lord; according to those three things which are said in Micah 6: "I will show you, O man, what is good: to do judgment," with respect to yourself, "and to love mercy," with respect to your neighbor, "and to walk solicitously with your God," with respect to God.

Finally, for this purpose, that desire may be perfectly enkindled, Christ must be awaited confidently: Habakkuk two: "If he should delay, wait for him, for he who is coming will come," etc. Likewise, he must be awaited joyfully: Proverbs ten: "The expectation of the just is joy," etc. Likewise, he must be awaited watchfully: Job fourteen: "All the days in which I now serve, I wait, until my change shall come." And in this way the servants await "their lord, when he returns from the wedding." Thus the blessed Confessors are perfectly praised, according to that passage in Titus two: "Let us live soberly and justly and piously in this age, awaiting the blessed hope and the coming of the glory of the great God," etc.

We should look for Christ's coming again from heaven. He will come in the glory of the Father with the holy angels. He has taught us saying that we must be like those who wait for their lord to return from the banqueting house, so that when he comes and knocks, they may open the door to him immediately. For Christ will return as from a feast. This plainly shows that God always dwells in festivals that are fitting for him. In heaven above, there is no sadness whatsoever since nothing can occasion grief. That heavenly nature is incapable of passion and of being affected by anything whatsoever of this kind.

Now consider that He comes from the wedding as from a festival, which God is ever keeping; for nothing can cause sadness to the Incorruptible Nature.

(Hom. 11. in Cant..) Or else, when the wedding was celebrated and the Church received into the secret bridal chamber, the angels were expecting the return of the King to His own natural blessedness. And after their example we order our life, that as they living together without evil, are prepared to welcome their Lord's return, so we also, keeping watch at the door, should make ourselves ready to obey Him when He comes knocking; for it follows, that when he cometh and knocketh, they may open to him immediately.

But even if both are practiced, it remains that whoever he is should reach toward the heavenly homeland by hope, and should not restrain himself from vices merely for the sake of this world's respectability. For even if he sometimes begins certain good things for the sake of respectability, he ought not to remain in that intention, nor seek the glory of the present world through good works, but should place all his hope in the coming of his Redeemer. Hence it is immediately added: "And be like men waiting for their lord, when he returns from the wedding." For the Lord went to the wedding because, rising from the dead and ascending into heaven, the new man joined to himself the heavenly multitude of angels. He returns when he is manifested to us through judgment.

(ubi sup.) But if a man has both of these, whosoever he be, nothing remains for him but that he should place his whole expectation on the coming of the Redeemer. Therefore it is added, And be ye like to men that wait for their Lord, when he will return from the wedding, &c. For our Lord went to the wedding, when ascending up into heaven as the Bridegroom He joined to Himself the heavenly multitude of angels.

(ubi sup.) For He comes when He hastens to judgment, but He knocks, when already by the pain of sickness He denotes that death is at hand; to whom we immediately open if we receive Him with love. For he who trembles to depart from the body, has no wish to open to the Judge knocking, and dreads to see that Judge whom he remembers to have despised. But he who rests secure concerning his hope and works, immediately opens to Him that knocks; for when he is aware of the time of death drawing near, he grows joyful, because of the glory of his reward.

We ought "to have our loins girded: " in other words, we are to be free from the embarrassments of a perplexed and much occupied life; "to have our lights burning," that is, our minds kindled by faith, and resplendent with the works of truth. And thus "to wait for our Lord," that is, Christ.

And we must be "like men waiting for the return of their... master... from the wedding." Who else is this Master but Christ Jesus? He, having assumed human nature as a bride and united it with Himself, made a wedding, cleaving to it in one flesh. And He does not make just one wedding, but many, for in heaven He daily betroths to Himself the souls of the saints, whom Paul or one like Paul presents to Him as pure virgins (2 Cor. 11:2). He returns from the heavenly wedding, perhaps openly before all, at the end of the world, when He comes from heaven in the glory of the Father, or perhaps invisibly and unexpectedly appearing at every season, at the end of each person's life in particular. Therefore, blessed is the one whom He finds girded about the loins, that is, ready to serve God through the active part of Christian wisdom, and having a burning lamp of word and discernment, not only doing good, but doing it well, and beyond that having received contemplation as a kind of lamp. For through the girding of the loins, the lamp of contemplation also becomes burning within us, and even two lamps, one inward and one brought outward.

Daily also in the heavens He betroths the souls of the Saints, whom Paul or another offers to Him, as a chaste virgin. (2 Cor 11:2.) But He returns from the celebration of the heavenly marriage, perhaps to all at the end of the whole world, when He shall come from heaven in the glory of the Father; perhaps also every hour standing suddenly present at the death of each individual.

Blessed are those servants whom the Lord will find watching when He comes. One watches who keeps the eyes of the mind open to the sight of the true light. One watches who fulfills by action what he has believed. One watches who drives the darkness of sluggishness and negligence away from himself. Hence Paul says: Awake to righteousness, and sin not (I Cor. XV). Hence he also says again: It is now the hour for us to rise from sleep (Rom. XIII). But let us hear what the Lord, upon His coming, will offer to those vigilant servants.

Amen, I say to you that He will gird Himself and have them sit at table, and He will come and serve them. He girds Himself, which means He prepares their reward; He has them sit at table, which means they are refreshed in eternal rest. Our sitting at table surely means resting in the kingdom. Wherefore the Lord again says: They will come and sit down with Abraham, Isaac, and Jacob (Matt. VIII). The Lord, passing by, ministers because He satisfies us with the illumination of His light. Truly, passing by, it is said, He returns from judgment to the kingdom. Or certainly, the Lord passes to us after judgment because He elevates us from the form of His humanity to the contemplation of His divinity. And His passing by is to lead us into the vision of His brightness, for when we see Him in humanity at judgment, we also see Him in divinity after judgment.

Blessed are those servants, etc. Here secondly he introduces the motive for vigilant watching, and this is twofold, namely the beatification of the watchful without failing and without any exception.

First, therefore, as regards the beatification of the watchful without failing, he says: Blessed are those servants whom, when the lord comes, he finds watching: Proverbs eight: "Blessed is the man who hears me and who watches at my gates daily"; and therefore Ecclesiasticus thirty-nine: "The just man will give his heart to watching at dawn," etc. Such ones the Lord declares blessed: Job eight: "If you rise at dawn and beseech the Almighty, he will immediately awake to you and will restore the dwelling of your justice in peace."

Therefore he adds: Amen I say to you, that he will gird himself, "preparing himself for recompense"; Psalm: "The Lord has reigned, he has clothed himself with beauty," etc. And he will make them recline, namely at the eternal banquet: Ezekiel thirty-four: "I will feed my sheep, and I will make them lie down."

And passing by, he will minister to them, through the most generous sharing. Passing by, that is, causing them to pass over: Sirach twenty-four: "Come over to me, all you who desire me," etc.; because from Christ and through Christ we pass over to Christ, namely from the glory of the body to the glory of the soul, and from this to the glory of the Godhead. On account of which he says in John ten: "I am the door; if anyone enters through me, he shall be saved"; and in the fourteenth chapter: "I am the way, the truth, and the life." But Christ is said to minister, because he will always give the substance of joy, of actual unfailing refreshment: Revelation seven: "They shall hunger no more, nor thirst anymore"; "for the Lamb who is in the midst of the throne shall rule them and lead them to the fountains of the waters of life." "Blessed therefore are those who are called to the marriage supper of the Lamb," Revelation nineteen: in which the spotless Lamb will be the bridegroom, the food, the lord, and the minister; the Psalm: "They shall be inebriated with the plenty of your house, and you shall give them to drink of the torrent of your pleasure." He himself will minister and invite, according to that passage of the Song of Songs five: "Eat, O friends, and drink and be inebriated, dearest ones."

When he comes and finds us girded, awake and our hearts enlightened, then he immediately will make us blessed. "He will gird his loins and serve them." By this, we learn that he will reward us proportionately. Since we are weary with toil, he will comfort us, setting before us spiritual banquets and spreading the abundant table of his gifts.

When then our Lord coming shall find us awake and girded, having our hearts enlightened, He will then pronounce us blessed, for it follows, Verily I say unto you, that he shall gird himself; from which we perceive that He will recompense us in like manner, seeing that He will gird Himself with those that are girded. (Isa. 11:5.)

He will then make them to sit down as a refreshment to the weary, setting before them spiritual enjoyments, and ordering a sumptuous table of His gifts.

And well is it added concerning the waiting servants: "That when he comes and knocks, they may open to him immediately." For the Lord comes when he hastens to judgment; he knocks when through the troubles of illness he indicates that death is near. We open to him immediately if we receive him with love. For he who trembles to depart from the body does not wish to open to the judge who knocks, and fears to see as judge him whom he remembers having despised. But he who is confident in his hope and work opens immediately to the one who knocks, because he awaits the judge joyfully; and when he recognizes that the time of approaching death has come, he rejoices in the glory of recompense. Hence it is immediately added: "Blessed are those servants whom the lord, when he comes, shall find watching." He watches who keeps the eyes of his mind open to behold the true light; he watches who preserves in action what he believes; he watches who repels from himself the darkness of torpor and negligence. Hence Paul says: "Awake, you righteous, and do not sin." Hence again he says: "It is now the hour for us to rise from sleep."

But let us hear what the coming Lord shows to his watchful servants: "Amen I say to you, that he will gird himself, and make them recline, and passing by will minister to them." He will gird himself, that is, he will prepare himself for recompense; and he will make them recline, that is, to be refreshed in eternal rest. For our reclining in the kingdom is to rest. Whence again the Lord says: "They will come and recline with Abraham, Isaac, and Jacob." But the Lord passing by ministers, because he satisfies us with the illumination of his light. And it is said "passing," when he returns from judgment to the kingdom. Or certainly the Lord passes by for us after the judgment, because he raises us from the form of humanity to the contemplation of his divinity. And his passing is to lead us into the vision of his glory, when him whom we perceive in humanity at the judgment, we also see in divinity after the judgment. For coming to judgment, he appears to all in the form of a servant, because it is written: "They will look upon him whom they pierced." But when the reprobate fall into punishment, the just are drawn to the glory of his brightness, as it is written: "Let the impious one be taken away, lest he see the glory of God."

(ubi sup.) For He comes when He hastens to judgment, but He knocks, when already by the pain of sickness He denotes that death is at hand; to whom we immediately open if we receive Him with love. For he who trembles to depart from the body, has no wish to open to the Judge knocking, and dreads to see that Judge whom he remembers to have despised. But he who rests secure concerning his hope and works, immediately opens to Him that knocks; for when he is aware of the time of death drawing near, he grows joyful, because of the glory of his reward; and hence it is added, Blessed are the servants whom the Lord when he cometh shall find watching. He watches who keeps the eyes of his mind open to behold the true light; who by his works maintains that which he beholds, who drives from himself the darkness of sloth and carelessness.

(Hom. 13. in Ev.) By which He girds Himself, that is, prepares for judgment.

(Hom. 13. in Ev.) But He is said to be passing over, when He returns from the judgment to His kingdom. Or the Lord passes to us after the judgment, and raises us from the form of His humanity to a contemplation of His divinity.

"The pain of the stroke" means that inflicted at the beginning upon disobedient man in Adam, that is, death; which [stroke] the Lord will heal when He raises us from the dead, and restores the inheritance of the fathers, as Isaiah again says: "And thou shall be confident in the Lord, and He will cause thee to pass over the whole earth, and feed thee with the inheritance of Jacob thy father." This is what the Lord declared: "Happy are those servants whom the Lord when He cometh shall find watching. Verily I say unto you, that He shall gird Himself, and make them to sit down [to meat], and will come forth and serve them. And if He shall come in the evening watch, and find them so, blessed are they, because He shall make them sit down, and minister to them; or if this be in the second, or it be in the third, blessed are they." Again John also says the very same in the Apocalypse: "Blessed and holy is he who has part in the first resurrection." Then, too, Isaiah has declared the time when these events shall occur; he says: "And I said, Lord, how long? Until the cities be wasted without inhabitant, and the houses be without men, and the earth be left a desert. And after these things the Lord shall remove us men far away, and those who shall remain shall multiply upon the earth." Then Daniel also says this very thing: "And the kingdom and dominion, and the greatness of those under the heaven, is given to the saints of the Most High God, whose kingdom is everlasting, and all dominions shall serve and obey Him." And lest the promise named should be understood as referring to this time, it was declared to the prophet: "And come thou, and stand in thy lot at the consummation of the days."

"Verily I say unto you that He shall make His chosen ones sit down, and He shall gird up His loins and shall go in and minister unto them." Be thou then at all times mindful of this table, that from the remembrance thereof thou mayest receive strength, and mayest be able to despise the natural table; for there is no man who would exchange the dainty table of the kingdom for the coarse and common table of the bread of wheat, and more than this the table of meats of the body is smaller and inferior in comparison to that spiritual table.

(Dion. in Ep. ad Tit.) The "sitting down" is taken to be the repose from many labours, a life without annoyance, the divine conversation of those that dwell in the region of light enriched with all holy affections, and an abundant pouring forth of all gifts, whereby they are filled with joy. For the reason why Jesus makes them to sit down, is that He might give them perpetual rest, and distribute to them blessings without number. Therefore it follows, And will pass over (transiens) and serve them.

For such a servant, the Lord Himself becomes a servant. For it is said: "and will seat them, and coming near, will serve them." God girds Himself because He does not pour out upon us the full abundance of His blessings, but restrains it. For who can contain God as He is? This is seen also in the Seraphim, who cover themselves from the surpassing nature of the Divine light (Isa. 6:2). The good servants He reclines upon a couch, that is, He gives them rest in all things. For just as one lying on a couch rests the entire body, so also in the age to come all the saints will be given rest in every respect. Here they find no rest for the body, but there, together with their souls, their bodies too, having become spiritual and divine and having inherited incorruption, will enjoy perfect repose, and God will be all in all of them (1 Cor. 15:28). The Lord "will serve" the worthy servants, rendering to them in equal measure. As they served Him, so He too will serve them, setting before them an abundant feast and bestowing the enjoyment of spiritual gifts.

Or, He will gird Himself, in that He imparts not the whole fulness of blessings, but confines it within a certain measure. For who can comprehend God how great He is? Therefore are the Seraphims said to veil their countenance, because of the excellence of the Divine brightness. It follows, and will make them to sit down; for as a man sitting down causes his whole body to rest, so in the future coming the Saints will have complete rest; for here they have not rest for the body, but there together with their souls their spiritual bodies partaking of immortality will rejoice in perfect rest.

That is, Give back to them, as it were, an equal return, that as they served Him, so also He will serve them.

(Severus.) Or, to the first watch belong those who live more carefully, as having gained the first step, but to the second, those who keep the measure of a moderate conversation, but to the third, those who are below these. And the same must be supposed of the fourth, and if it should so happen also of the fifth. For there are different measures of life, and a good rewarder metes out to every man according to his deserts.

And if he comes in the second watch, or if he comes in the third watch, and finds them so, blessed are those servants. The first watch is the time of youth, that is, childhood. The second is adolescence or youth. As the sacred word says in one authority: Rejoice, young man, in your youth (Eccl. XI). But the third is understood as old age. Therefore, he who did not wish to be watchful in the first watch, let him at least guard the second, so that he who neglected to turn away from his wickedness in childhood may awaken to the paths of life at least in his youth. And he who did not wish to be watchful in the second watch, let him not lose the remedies of the third watch, so that he who did not awaken to the paths of life in his youth may at least come to his senses in old age. But to shake off the sloth of our mind, external losses are also deduced through analogy, so that by these the mind may be roused to self-guarding; for it is said:

Then, as regards beatitude without exception, he adds: And if he comes in the second watch, and if he comes in the third watch, and finds them so, blessed are those servants. And note here that by the three watches are understood three states of the present life, namely of childhood, youth, and old age. Whence the Gloss of Bede: "He calls them watches after the likeness of those keeping guard in the night. The first watch is the guardianship of childhood, the second is of youth, and the third of old age. If anyone has neglected to keep watch in childhood, let him not despair; if he has neglected in youth, let him at least come to his senses at last in old age, because the merciful Lord patiently awaits our repentance"; Isaiah thirty: "Therefore the Lord waits, that he may have mercy on you; and therefore he shall be exalted, sparing you, because the Lord is a God of judgment: blessed are all who wait for him."

And note that in Mark 13 four watches are indicated according to the manner of distinguishing hours among those keeping watch: "Watch," he says, "for you know not when the Lord will come: at evening, or at midnight, or at cockcrow, or in the morning." And by these watches are understood four states in which man exercises freedom of choice: the first and the last, and two intermediate ones; one is in advancement, and the other in decline. In this it is indicated that the Lord accepts our watchfulness at every hour without exception, but especially that which begins from childhood: Lamentations 3: "It is good for a man when he has borne the yoke from his youth"; and yet he does not refuse even the last stage of old age: whence it is said in Matthew 14 that "in the fourth watch of the night he came to the disciples walking upon the sea." At any hour, therefore, it is not useless but most useful to watch; below in chapter 21: "Watch, praying at all times, that you may be accounted worthy to escape all these things that are to come, and to stand before the Son of Man," etc.

We typically divide the night into three or four watches. The sentinels on the city walls, who watch the motions of the enemy, after being on guard three or four hours, deliver the watch and guard over to others. With us, there are three ages. The first is childhood. The second is youth. The third is old age. Now the first of these, in which we are still children, is not called to account by God but is deemed worthy of pardon, because of the innocence as yet of the mind and the weakness of the understanding. The second and the third—the periods of adulthood and old age—owe obedience and piety of life to God, according to his good pleasure. Whoever is found watching and well belted, whether by chance he is still young or has arrived at old age, shall be blessed. For he will be counted worthy of attaining to Christ's promises.

Our Lord knew the proneness of human infirmity to sin, but because He is merciful, He docs not allow us to despair, but rather has compassion, and gives us repentance as a saving remedy. And therefore He adds, And if he shall come in the second watch, &c. For they who keep watch on the walls of cities, or observe the attacks of the enemy, divide the night into three or four watches.

Of the first watch, however, he makes no mention, for childhood is not punished by God, but obtains pardon; but the second and third age owe obedience to God, and the leading of an honest life according to His will.

But what if servants are negligent in the first watch? For the first watch is the guarding of the first age. But even so, one should not despair or cease from good work. For the Lord, suggesting the patience of his long-suffering, adds: "And if he comes in the second watch, and if he comes in the third watch, and finds them so, blessed are those servants." For the first watch is the earliest time, that is, childhood. The second is adolescence or youth, which according to the authority of sacred Scripture are one, as Solomon says: "Rejoice, young man, in your adolescence." The third, however, is understood as old age. Therefore, he who was unwilling to keep watch in the first watch should guard at least the second, so that he who neglected to turn from his wickedness in childhood may awaken to the ways of life at least in the time of youth. And he who was unwilling to watch in the second watch should not lose the remedies of the third watch, so that he who did not awaken to the ways of life in youth may at least come to his senses in old age. Consider, dearest brothers, that the mercy of God has enclosed our hardness. There is nothing left for a person to find as an excuse. God is despised, and he waits; he sees himself scorned, and he calls back; he receives injury from contempt of himself, and yet he still promises rewards to those who eventually return. But let no one neglect this long-suffering of his, because he will demand justice at the judgment all the more strictly, the longer the patience he extended before the judgment. For Paul says about this: "Do you not know that the kindness of God leads you to repentance? But according to your hardness and impenitent heart, you are storing up wrath for yourself on the day of wrath and revelation of the just judgment of God." About this the Psalmist says: "God is a just judge, strong and long-suffering." For about to call him long-suffering, he first said just, so that you may know that he whom you see patiently bearing the sins of transgressors for a long time will also at some point judge strictly. About this it is said through a certain wise man: "For the Most High is a patient rewarder." He is called a patient rewarder because he both endures and repays the sins of men. For those whom he tolerates for a long time so that they may convert, if they do not convert, he condemns more harshly.

(ubi sup.) The first watch then is the earliest time of our life, that is, childhood, the second youth and manhood, but the third represents old age. He then who is unwilling to watch in the first, let him keep even the second. And he who is unwilling in the second, let him not lose the remedies of the third watch, that he who has neglected conversion in childhood, may at least in the time of youth or old age recover himself.

By "the second and third watch" you may understand different times of our life. I will explain with an example. Just as he who does not sleep "in the second and... third watch" is considered the most vigilant, for these hours of the night especially bring sleep upon people, and the deepest sleep at that: so understand, if you will, that in the various conditions of our life there are times which, if we are found watchful during them, make us blessed. Has someone seized your property? Have your children died? Has someone slandered you? If in such circumstances you were found watchful before God and Master and did not allow yourself to do anything contrary to His commandments, then He has truly found you watchful "in the second and... third watch," that is, in a difficult time, in which careless souls fall and fall asleep with the sleep of death.

Or since the watches are the hours of the night which lull men to sleep, you must understand that there are also in our life certain hours which make us happy if we are found awake. Does any one seize your goods? Are your children dead? Are you accused? But if at these times you have done nothing against the commandments of God, He will find you watching in the second and third watch, that is, at the evil time, which brings destructive sleep to idle souls.

But know this, that if the master of the house had known at what hour the thief would come, he would have watched and would not have allowed his house to be broken into. From this preceding analogy, an exhortation is also implied when it is said:

But know this, etc. Here thirdly he subjoins an incitement to watchfulness, which he introduces in this manner, namely by proposing a parabolic example and by concluding with the principal intent.

As to the first, therefore, he sets forth the parabolic example when he says: But know this, that if the householder knew at what hour the thief would come, he would certainly watch, namely for the guarding of the house, lest the thief stealthily carry something away.

Therefore he says: And he would not suffer his house to be broken into. And if he always held the hour suspect, he would never leave his house without a guard; otherwise he would manage the care of the household not wisely but foolishly. An example concerning Ishbosheth, of whom it is read in 2 Kings 4 that "Ishbosheth was sleeping upon his bed at midday. And the doorkeeper, cleaning wheat, fell asleep. But Rechab and Baana his brother entered the house secretly and struck him in the groin and fled." So also spiritually it happens to him who neglects to guard his house watchfully; whence Gregory says: "While the doorkeeper sleeps, Ishbosheth is slain, because when the solicitude of discernment has ceased, it opens a path for evil spirits to slay the soul." And therefore the spiritual man on the contrary says that word of Isaiah 21: "Upon the watchtower of the Lord I stand, standing continually by day, and upon my watch I stand throughout the nights"; and therefore 1 Peter, last chapter: "Be sober and watch, because your adversary," etc.

But to shake off the sloth of our mind, even external losses are brought forward through a comparison, so that through these the soul may be roused to guard itself. For it is said: "Know this, that if the master of the house knew at what hour the thief was coming, he would certainly watch and would not allow his house to be broken into." For while the master of the house is unaware, the thief breaks into the house, because while the spirit sleeps from guarding itself, unforeseen death coming bursts into the dwelling of our flesh, and slays as if sleeping the one it found as master of the house, because when the spirit fails to foresee the coming losses, death snatches him unknowing to punishment. But he would resist the thief if he were watching, because being on his guard against the coming of the judge who secretly seizes the soul, he would meet him by repenting, lest he perish impenitent.

(ubi sup.) But to shake off the sloth of our minds, even our external losses are by a similitude set before us. For it is added, And this know, that if the goodman of the house had known what hour the thief would come.

(Hom. 13. in Ev.) Or else; unknown to the master the thief breaks into the house, because while the spirit sleeps instead of guarding itself, death comes unexpectedly, and breaks into the dwelling place of our flesh. But he would resist the thief if he were watching, because being on his guard against the coming of the Judge, who secretly seizes his soul, he would by repentance go to meet Him, lest he should perish impenitent.

In the next parable also he makes a flagrant mistake, when he assigns to the person of the Creator that "thief, whose hour, if the father of the family had only known, he would not have suffered his house to be broken through." How can the Creator wear in any way the aspect of a thief, Lord as He is of all mankind? No one pilfers or plunders his own property, but he rather acts the part of one who swoops down on the things of another, and alienates man from his Lord.

So then, it is necessary to be watchful. For we are like the master of a house. If he does not sleep, the thief cannot steal anything from his possessions; but if he is drowsy, the thief will take everything and leave. Some understand here by the thief the devil, by the house the soul, and by the master of the house man. However, such an understanding does not seem to fit the connection of the discourse. Here the coming of the Lord is likened to a thief, on account of its unexpectedness, as one of the apostles also says: "the day of the Lord comes as a thief in the night" (2 Pet. 3:10).

Some understand this thief to be the devil, the house, the soul, the goodman of the house, man. This interpretation, however, does not seem to agree with what follows. For the Lord's coming is compared to the thief as suddenly at hand, according to the word of the Apostle, The day of the Lord so cometh as a thief in the night. (1 Thess. 5:2.) And hence also it is here added, Be ye also ready, for the Son of man cometh at an hour when ye think not.

What is the mark of a Christian? It is to watch daily and hourly and to stand prepared in that state of total responsiveness pleasing to God, knowing that the Lord will come at an hour that he does not expect.

Therefore you also be ready, for the Son of Man is coming at an hour you do not expect. For while the master of the house is unaware, the thief breaks into the house: because while the spirit sleeps, neglecting self-guarding, an unexpected death comes, breaks into the dwelling of our flesh, and if it finds the master of the house sleeping, it kills. For when the spirit does not foresee future harms, death snatches it unaware to punishment. The master would resist the thief if he kept watch, because by anticipating the coming of the judge who secretly takes the soul, he would confront him by repenting, lest he perish impenitent. Our Lord wanted the final hour to be unknown to us so that it always might be suspected, and since we cannot foresee it, we may always be prepared for it.

Then he concludes the principal intention. And you also be ready, for at an hour you do not expect, the Son of man will come. The Gloss: "The Lord always wished the last hour to be unknown, so that it might always be suspected, and we might always prepare ourselves for it." Hence Matthew twenty-four: "Of that day and hour no one knows" etc.; and First Thessalonians five: "The day of the Lord will come as a thief in the night"; and after: "But you, brethren, are not in darkness, that that day should overtake you as a thief"; and Ecclesiastes nine: "Man does not know his end, but as fish are caught with a hook, so are men seized in an evil time." So also those who do not prepare themselves: therefore it is said in Sirach five: "Do not delay to turn to the Lord, and do not defer from day to day: for his wrath will come suddenly, and in the time of vengeance he will destroy you." Hence Alcuin: "It is a dissolute thought to think of tomorrow's conversion and to neglect today's." And Seneca: "Every day of our life ought to be ordered as the last." On this account, therefore, so that we might always be ready, the Lord willed that we be ignorant of the hour of death and the day of judgment. "For nothing is more certain than death, and nothing is more uncertain than the hour of death"; therefore Sirach thirty-eight: "Remember my judgment; for so also shall yours be: yesterday for me, and today for you"; and concerning the hour of judgment it is said in Matthew twenty-five: "At midnight a cry was made: Behold, the bridegroom comes"; and after: "Those who were ready entered with him to the wedding, and the door was shut." Gregory: "O if one could taste with the palate of the heart, what wonder the bridegroom comes! holds, what sweetness they entered with him to the wedding! what bitterness, the door was shut!"

Our Lord willed that the final hour be unknown to us so that it might always be regarded with suspicion, so that since we cannot foresee it, we might prepare ourselves for it without ceasing. Therefore, my brothers, fix the eyes of your mind upon the condition of your mortality; prepare yourselves for the coming Judge through daily weeping and lamentation. And since certain death awaits all, do not think about the uncertain provision of temporal life. Let not the care of earthly things weigh you down. For however great the masses of gold and silver that surround the flesh, however precious the garments in which it is clothed, what is it other than flesh? Therefore do not consider what you have, but what you are. Do you wish to hear what you are? The prophet declares, saying: "Truly the people are grass." For if the people are not grass, where are those who celebrated with us the feast of blessed Felix's birthday a year ago, which we celebrate today? O how many and how great were the thoughts they had about provision for the present life, but when the moment of death crept upon them, they were suddenly found in those circumstances they had been unwilling to foresee, and they lost all the temporal things at once which, having been gathered together, they seemed to hold securely. If therefore the multitude of the human race that has passed flourished in the flesh through birth and withered to dust through death, it was evidently grass. Since therefore the hours flee with their moments, act, dearest brothers, so that they may be retained in the reward of good work. Hear what the wise Solomon says: "Whatever your hand is able to do, work at it earnestly, for there will be neither work, nor knowledge, nor reason, nor wisdom in the underworld, to which you are hastening." Since therefore we do not know the time of coming death, and after death we cannot work, it remains that before death we seize the time that has been granted. For thus, yes thus, death itself when it comes will be conquered, if before it comes it is always feared.

(Hom. 13. in Ev.) But the last hour our Lord wishes to be unknown to us, in order as we cannot foresee it, we may be unceasingly preparing for it.

And here too, look how the Lord explains who the thief is. "Therefore be ready, you also," He says, "for the Son of Man is coming at an hour you do not expect." Some say that by those watching in the first watch are understood those who are more attentive than the rest, by those watching in the second watch — those who are inferior to them, and by those watching in the third watch — those who stand lower even than these. And others explained the watches as referring to different ages of life: the first to youth, the second to manhood, and the third to old age. Thus, blessed is he who at whatever age he may be found is watching, and not negligent with regard to virtue.