23rd Sunday after Pentecost

(ubi sup.) This He speaks not from the Deity coeternal with the Father, but from the Humanity which He took upon Him, according to which He was made a little lower than the Angels. (Heb. 2:9.)

(Ver. 18.) And Jesus came to them and spoke, saying: All power has been given to me in heaven and on earth. The power was given to him who was recently crucified, who was buried in a tomb, who had been dead, and who later rose again. Power has been given in heaven and on earth, so that he who previously reigned in heaven may now reign on earth through the faith of believers.

"Jesus approached them and said, 'All authority in heaven and earth has been given to me.' " This authority was given to one who had just been crucified, buried in a tomb, laid dead and afterwards had arisen. Authority was given to him in both heaven and earth so that he who once reigned in heaven might also reign on earth through the faith of his believers.

Power is given to Him, Who but a little before was crucified, Who was buried, but Who afterwards rose again.

Power is given in heaven and in earth, that He who before reigned in heaven, should now reign on earth by the faith of the believers.

What then saith He unto them, when He seeth them? "All power is given unto me in heaven and on earth." Again He speaketh to them more after the manner of man, for they had not yet received the spirit, which was able to raise them on high.

(Serm. 80.) The Son of God conveyed to the Son of the Virgin, the God to the Man, the Deity to the Flesh, that which He had ever together with the Father.

The disciples then, when they saw Him, knew the Lord; and worshipped Him, bowing their faces to the ground. And He their affectionate and merciful Master, that He might take away all doubtfulness from their hearts, coming to them, strengthened them in their belief; as it follows, And Jesus came and spake to them, saying, All power is given unto me in heaven and in earth.

What the Psalmist says of the Lord at His rising again, Thou madest him to have dominion over the works of thy hands (Ps. 8:6.), this the Lord now says of Himself, All power is given unto me in heaven and in earth. And here it is to be noted, that even before His resurrection the Angels knew that they were subjected to the man Christ. Christ then desiring that it should be also known to men that all power was committed to Him in heaven and in earth, sent preachers to make known the word of life to all nations; whence it follows, Go ye therefore, and teach all nations.

In which lowering of His condition He received from the Father a dispensation in those very respects which you blame as human; from the very beginning learning, even then, (that state of a) man which He was destined in the end to become. It is He who descends, He who interrogates, He who demands, He who swears.

Jesus said to them, "All authority has been given unto Me in heaven and on earth." This means, "As God and Creator I have always had authority over all things." "For all things are Thy servants," as David says to God (Ps. 118:91). "But I did not yet have man's voluntary submission. Now I shall have this as well. For all things shall be subjected unto Me, since by means of the cross I have conquered him who had the power of death." Submission is of two kinds: the one is involuntary, inasmuch as we are all the servants of God even unwillingly, as are the demons themselves. The other is voluntary, as seen in Paul who voluntarily became a servant of Christ. Formerly it was as if the Saviour had authority over all things in half measure only, that is, He received only the involuntary submission of all. But after the cross, when the knowledge of God has been divulged to all, and all who submitted to Him did so freely of their own will, Christ rightly says, "Now have I received all authority. Previously My authority was in part, as they served Me only involuntarily in that I was their Creator. But now that men serve Me with knowledge as well, total and complete authority has been given unto Me." By whom was it given to Him? By Himself alone and by His own humility. For if He had not humbled Himself and engaged the adversary by means of the cross, He would not have saved us. So the words "Authority has been given unto Me" you must understand as follows: "By My own struggles and fierce contests I have saved mankind who have become My lot and a special people." The Lord, therefore, has authority on earth because all the earth has acknowledged Him; and He has authority in heaven because the reward of those who believe in Him, as well as the place where they shall live, is in the heavens. In yet another sense does He have authority in heaven: since human nature which formerly had been condemned is now fundamentally joined to God the Word, human nature itself sits in heaven and is worshipped by the angels. He rightly says that "All authority has been given unto Me in heaven," for human nature which had formerly been servile, now in Christ rules over all things. Considering both interpretations, then, you may understand Christ's words "All authority has been given unto Me" as follows: taking the words to have been spoken by God the Word, "All authority has been given unto Me in that those who formerly served Me with involuntary submission now also voluntarily acknowledge Me as God." But taking the words to have been spoken by human nature, understand them thus: "I, the human nature that was formerly condemned, am now God because of the unconfused union with the Son of God, and therefore I have received authority over all things, so that I am worshipped by the angels in heaven, and glorified in all the ends of the earth."

And Jesus coming, spoke to them. Here the instruction given by Christ is set forth. And three things are to be considered. First he announces his power; second, he enjoins the office; third, he promises future assistance. The second is at going therefore, teach all nations; the third is at behold I am with you all days. He says therefore and Jesus coming, spoke to them. The disciples were divided, because some held him in reverence, while others doubted; therefore they needed both, namely that he should manifest himself and that he should strengthen them. So he came to the whole people; Isa. 9:2: the people of the Gentiles, that walked in darkness, have seen a great light. Likewise he announced his power: all power is given to me in heaven and in earth. And, as Jerome says, power was given to him who had previously been crucified by the people. The power of God is nothing other than omnipotence; and this was not given to Christ, because it does not befit Christ according to his humanity. But something befits him both according as he is man and according as he is God: hence in Christ, according as he is man, there is knowledge, will, and free choice, and likewise according as he is God. Therefore in Christ there is a twofold will, namely created and uncreated. Hence it can be argued that there is a twofold power, and a twofold knowledge, etc. The question is therefore, why, just as all knowledge is communicated to him, is not omnipotence also? The reason is this. Knowledge and cognition proceed according to an assimilation of the knower to the thing known, because it suffices that the species of the things known be in the knower in some manner, either so that he knows through his essence, or so that they are infused, or so that they are received from things: however they may be, they suffice for knowledge; therefore it is not necessary that the essence be the essence of all things, but that it be capable of receiving all things. But this is to be of infinite receptivity, like prime matter. Active power, however, follows upon act, because to the extent that something is in act, to that extent it has the power to act; therefore whoever has active omnipotence has the power for the act of all things. But this can only be because he has infinite power, which does not befit Christ insofar as he is man, but only insofar as he is God. What then does it mean that all power is given to me in heaven and in earth? It should be noted, according to Hilary, that the giving can be understood either with respect to the divinity, because the Father from eternity communicated his essence to the Son; and because his essence is his power, therefore from eternity he gave his power; or it can also be referred to Christ according to his humanity. But it must be understood that the humanity of Christ received something by the grace of the union, and these are all the things that are proper to God; but it received something consequent upon the union, such as the fullness of grace and things of this kind, which is as it were the effect of the union; John 1:14: we saw him as the only-begotten of the Father, full of grace and truth. In all those things, therefore, that are in Christ by the grace of the union, it is not necessary that all things be spoken of according to a duality, but in the other things that are consequent upon it. Hence I say that the power was given, not because another power was given, but it was given insofar as it is united to the Word, as belonging to the Son of God by nature, but to Christ by the grace of the union. But why does he say after the resurrection, all power is given to me, rather than before the resurrection? It must be said that in Scripture something is said to come about when it first becomes known: so therefore before the resurrection his omnipotence was not so manifested, although he possessed it; but then it was most fully manifested, when he was able to convert the whole world. We can also say otherwise, that power signifies a certain honor of authority, as when we speak of men in positions of power; and so power is understood here. Now it is certain that Christ, who from eternity had the kingdom of the world as the Son of God, received the exercise of it from the resurrection; as if to say: now I am in possession. Concerning this it is found in Dan. 7:26: judgment shall sit, that his power may be taken away, and be broken in pieces, and perish even to the end. And that the kingdom, and power, and the greatness of the kingdom under the whole heaven may be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all kings shall serve him, and shall obey him. Hence a certain actual authority is understood: as if a son were raised to the exercise of the power which he had by nature; Apoc. 5:12: the Lamb that was slain is worthy to receive power and divinity.

('Beda; in Hom.' non occ.) He who before His Passion had said, Go not into the way of the Gentiles, (Matt. 10:5.) now, when rising from the dead, says, Go and teach all nations. Hereby let the Jews be put to silence, who say that Christ's coming is to be for their salvation only. Let the Donatists also blush, who, desiring to confine Christ to one place, have said that He is in Africa only, and not in other countries.

In order for someone to be baptized truly and fully, there is required the expression of the vocal form instituted by the Lord, which is this: I baptize you in the name of the Father and of the Son and of the Holy Spirit, Amen: without omission of any word and without insertion of any word, without transposition of the aforesaid order and without alteration of the prescribed name.

Since the power that restores us is the power of the whole Trinity, which holy mother Church believes in the mind, confesses in word, and professes in sign, under the distinction and property, order and natural origin of the three persons: hence it is that for the expression of these things in the Sacrament which is the first of all Sacraments, and in which this power operates firstly and principally, there ought to be an expression of the Trinity in a distinct, proper, and ordered naming, as regards the common form, although in the time of the primitive Church it could be done in the name of Christ, in which the understanding of the Trinity is enclosed.

There is generation as of a son by his father, and here are present all the aforesaid conditions except one, that of light, which is coeternal duration, and which is to be supposed in the generation of the Son of God. And the name eternal generation is applied to this final instance, the generation of the Son by the Father. And Christ confirmed this very point when He said: "Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." He did not say, "In the name of light and brightness." These, then, are the eleven stars worshiping Joseph, the most comely son, that is, the eleven noble conditions mentioned above; but the twelfth, eternal coexistence, is found in the Son of God.

The first mode first and principally fixes its gaze upon being itself, saying that He Who Is is the primary name of God. The second mode fixes its gaze upon the good itself, saying that this is the primary name of God. The first pertains especially to the Old Testament, which above all proclaims the unity of the divine essence; whence it was said to Moses: I am who I am; the second pertains to the New, which determines the plurality of persons, baptizing in the name of the Father and of the Son and of the Holy Spirit. Therefore our master Christ, wishing to raise the young man who had kept the Law to evangelical perfection, principally and precisely attributed the name of goodness to God. No one, he said, is good but God alone. Damascene therefore, following Moses, says that He Who Is is the primary name of God; Dionysius, following Christ, says that the good is the primary name of God.

In the New Testament testimony is given, but explicitly, both in Sacraments and in express teachings. For the first of the Sacraments, which is baptism, according to what is written in the last chapter of Matthew, must be performed in the express invocation of the divine Trinity. For there it is said: Teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit: on account of which in that foundational Sacrament the character of the Trinity is imprinted.

You know that in space you can move in three ways—to left or right, backwards or forwards, up or down. Every direction is either one of these three or a compromise between them. They are called the three Dimensions. Now notice this. If you are using only one dimension, you could draw only a straight line. If you are using two, you could draw a figure: say, a square. And a square is made up of four straight lines. Now a step further. If you have three dimensions, you can then build what we call a solid body: say, a cube—a thing like a dice or a lump of sugar. And a cube is made up of six squares.

Do you see the point? A world of one dimension would be a straight line. In a two-dimensional world, you still get straight lines, but many lines make one figure. In a three-dimensional world, you still get figures but many figures make one solid body. In other words, as you advance to more real and more complicated levels, you do not leave behind you the things you found on the simpler levels: you still have them, but combined in new ways—in ways you could not imagine if you knew only the simpler levels.

Now the Christian account of God involves just the same principle. The human level is a simple and rather empty level. On the human level one person is one being, and any two persons are two separate beings—just as, in two dimensions (say on a flat sheet of paper) one square is one figure, and any two squares are two separate figures. On the Divine level you still find personalities; but up there you find them combined in new ways which we, who do not live on that level, cannot imagine. In God's dimension, so to speak, you find a being who is three Persons while remaining one Being, just as a cube is six squares while remaining one cube. Of course we cannot fully conceive a Being like that: just as, if we were so made that we perceived only two dimensions in space we could never properly imagine a cube. But we can get a sort of faint notion of it. And when we do, we are then, for the first time in our lives, getting some positive idea, however faint, of something super-personal—something more than a person. It is something we could never have guessed, and yet, once we have been told, one almost feels one ought to have been able to guess it because it fits in so well with all the things we know already.

Go ye, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Ghost, speaking indeed of one name, but distinguishing them into three Persons.

Palladius said, 'The soul which is being trained according to the will of Christ should either be earnest in learning what it does not know, or should publicly teach what it does know. If it wants to do neither, though it could, it is mad. The first step on the road away from God is contempt for teaching, that is, not to want to give food to the soul that truly wants it.'

And concerning baptism, thus baptize ye: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if thou have not living water, baptize into other water; and if thou canst not in cold, in warm. But if thou have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but thou shalt order the baptized to fast one or two days before.

(de Trin. ii. 1 &c.) For what part of the salvation of men is there that is not contained in this Sacrament? All things are full and perfect, as proceeding from Him who is full and perfect. The nature of His relation is expressed in the title Father; but He is nothing but Father; for not after the manner of men does He derive from somewhat else that He is Father, being Himself Unbegotten, Eternal, and having the source of His being in Himself, known to none, save the Son. The Son is the Offspring of the Unbegotten, One of the One, True of the True, Living of the Living, Perfect of the Perfect, Strength of Strength, Wisdom of Wisdom, Glory of Glory; the Image of the Unseen God, the Form of the Unbegotten Father. Neither can the Holy Spirit be separated from the confession of the Father and the Son. And this consolation of our longing desires is absent from no place. He is the pledge of our hope in the effects of His gifts, He is the light of our minds, He shines in our souls. These things as the heretics cannot change, they introduce into them their human explanations. As Sabellius who identifies the Father with the Son, thinking the distinction to be made rather in name than in person, and setting forth one and the same Person as both Father and Son. As Ebion, who deriving the beginning of His existence from Mary, makes Him not Man of God, but God of man. As the Arians, who derive the form, the power, and the wisdom of God out of nothing, and in time. What wonder then that men should have diverse opinions about the Holy Spirit, who thus rashly after their own pleasure create and change the Son, by whom that Spirit is bestowed?

(Verse 19.) Therefore, go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. First they teach all nations, then they immerse the instructed ones in water. For it cannot be that the body receives the sacrament of baptism unless the soul has first embraced the truth with faith. But they are baptized in the name of the Father, and of the Son, and of the Holy Spirit, so that there may be one divinity among them, one bestowal: and the name of the Trinity is one God.

" 'Go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.' " First they teach all nations; then they baptize those they have taught with water, for the body is not able to receive the sacrament of baptism before the soul has received the truth of the faith. They were baptized in the name of the Father and of the Son and of the Holy Spirit so that the three who are one in divinity might also be one in giving themselves. The name of the Trinity is the name of the one God.

They first then teach all nations, and when taught dip them in water. For it may not be that the body receive the sacrament of Baptism, unless the soul first receive the truth of the Faith. In the name of the Father, the Son, and the Holy Ghost, that they whose Godhead is one should be conferred at once, to name this Trinity, being to name One God.

(Didymi Lib. ii. de Spir. Sanct.) And though some one there may be of so averse a spirit as to undertake to baptize in such sort as to omit one of these names, therein contradicting Christ Who ordained this for a law, his baptism will effect nothing; those who are baptized by him will not be at all delivered from their sins. From these words we gather how undivided is the substance of the Trinity, that the Father is verily the Father of the Son, and the Son verily the Son of the Father, and the Holy Spirit the Spirit of both the Father and the Son, and also the Spirit of wisdom and of truth, that is, of the Son of God. This then is the salvation of them that believe, and in this Trinity is wrought the perfect communication of ecclesiastical discipline.

"Go ye, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you;" giving the one charge with a view to doctrine, the other concerning commandments. And of the Jews He makes no mention, neither brings forward what had been done, nor upbraids Peter with his denial, nor any one of the others with their flight, but having put into their hands a summary of the doctrine, that expressed by the form of baptism, commands them to pour forth over the whole world.

(Serm. 80.) Thus all nations are created a second time to salvation by that one and the same Power, which created them to being.

The Passover affords a more than usually solemn day for baptism; when, withal, the Lord's passion, in which we are baptized, was completed. Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, "You will meet a man bearing water." He points out the place for celebrating the Passover by the sign of water. After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples [Acts 1:3], and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens [Acts 1:9], the angels told the apostles that "He would so come, as He had withal ascended into the heavens;" [Acts 1:11] at Pentecost, of course. But, moreover, when Jeremiah says, "And I will gather them together from the extremities of the land in the feast-day," he signifies the day of the Passover and of Pentecost, which is properly a "feast-day." However, every day is the Lord's; every hour, every time, is apt for baptism: if there is a difference in the solemnity, distinction there is none in the grace.

Again, in the Pslams, David says: "Bring to God, ye countries of the nations"-undoubtedly because "unto every land" the preaching of the apostles had to "go out" -"bring to God fame and honour; bring to God the sacrifices of His name: take up victims and enter into His courts.

It is only at the last that He instructs them to "go and teach all nations, and baptize them," when they were so soon to receive "the Holy Ghost, the Comforter, who should guide them into all the truth.

Accordingly, after one of these had been struck off, He commanded the eleven others, on His departure to the Father, to "go and teach all nations, who were to be baptized into the Father, and into the Son, and into the Holy Ghost." Immediately, therefore, so did the apostles, whom this designation indicates as "the sent.

Even to the last He taught us (the same truth of His mission), when He sent forth His apostles to preach His gospel "among all nations; " for He thus fulfilled the psalm: "Their sound is gone out through all the earth, and their words to the end of the world.

For the law of baptizing has been imposed, and the formula prescribed: "Go," He saith, "teach the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit." The comparison with this law of that definition, "Unless a man have been reborn of water and Spirit, he shall not enter into the kingdom of the heavens," has tied faith to the necessity of baptism.

He no longer sends His disciples to the Jews alone, but since He has received authority over all, and has sanctified all human nature in Himself, it is right that He sends them to all the nations, commanding the disciples to baptize them in the name of the Father, and of the Son, and of the Holy Spirit. Let Arius then be put to shame because Christ did not say to baptize "in the names," but "in the name," for the name of the Three is one, the Godhead, and the Three are one God. And let Sabellius be put to shame because the Lord spoke of Three Persons, and not, as that man prattles, of one person having three names, at times called the Father, at times, the Son, and at times, the Holy Spirit. But the Three Persons have one Name, which is God.

Going therefore, teach all nations. Here he enjoins the office; and he enjoins a threefold office. First, of teaching; second, of baptizing; third, the office of instructing as regards morals. He says therefore going therefore, teach all nations. And this follows logically; as if to say: all power has been given to me by God, so that not only the Jews but also the Gentiles may be converted to me; therefore, because the time has come, going, teach all nations. John 20:21: as the Father hath sent me, I also send you. And Luke 22:29: I dispose to you, as my Father hath disposed to me, a kingdom. And he says going therefore, teach; because this is the first thing in which one must be instructed, namely in faith, because without faith it is impossible to please God, Heb. 11:6. And from this it became established in the Church that one first catechizes those to be baptized, i.e., instructs them in the faith. And, having received the power, he sends them to all nations; and this is what he says, teach all nations. Isa. 49:6: I have given thee to be the light of the Gentiles, that thou mayst be my salvation even to the farthest part of the earth. And after they have been taught the faith, he gives the office of baptizing. Baptizing them, etc.; as if to say: he who is promoted to a dignity must first be informed of the dignity, so that reverence may be had for him afterwards. Gal. 3:27: as many of you as have been baptized in Christ have put on Christ. But what is the form of Baptism? In the name of the Father, and of the Son, and of the Holy Spirit. In Christ there are two things, humanity and divinity. The humanity is the way, not the end; John 14:6: I am the way, the truth, and the life: the truth, as the end of the contemplative life; the life, as the end of the active life. I do not will that you remain in the way, namely in the humanity, but that you pass beyond to the divinity. Therefore it was necessary that two things be signified, the humanity and the divinity. Through Baptism, the humanity; Rom. 6:4: for we are buried together with him by Baptism into death. And through the form of the words, the divinity, so that sanctification is through the divinity. And therefore he says in the name of the Father, and of the Son, and of the Holy Spirit. And the reason is that through Baptism regeneration takes place, and in regeneration three things are required. First, to whom it is made; second, through whom; third, by what means. To whom, namely to God the Father, as the Apostle says in Rom. 8:29: whom he foreknew, he also predestinated to be made conformable to the image of his Son. And John 1:12: he gave them power to be made the sons of God, to them that believe in his name. Through whom, because through the Son; Gal. 4:4: God sent his Son (...) that we might receive the adoption of sons, because through adoption we are sons in relation to the natural Son. Likewise, by what means, because we have received the gift of the Holy Spirit; Rom. 8:15: you have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons of God. Therefore it was necessary to make mention of the Father, the Son, and the Holy Spirit. And these were present in Christ's Baptism, because there was the Son through whom, the Father from whom, and the Holy Spirit in the form of a dove. And he says in the name, i.e., in the invocation of the name, or in the power of the name, because it has power; Jer. 14:9: thou, O Lord, art among us, and thy name is called upon us; forsake us not. Likewise he says in the name, not 'in the names,' and the heresies are confounded which do not posit a distinction in that he says in the name of the Father and of the Son. But Arius is confounded by the fact that he says in the singular, in the name. It should be noted that in the primitive Church baptism was administered in the name of Christ, and this was so that the name might be made venerable. But would it suffice now? I believe not, because the explicit invocation of the Trinity is required. In Christ the Trinity is implicitly contained. So therefore he leads them to be instructed for Baptism. But against this, the Apostle says that God sent him not to baptize, but to evangelize; but to baptize through others, just as Christ did not baptize, but his disciples.

('Beda in Hom.' non occ.) It is made a question how He says here, I am with you, John 16:5. when we read elsewhere that He said, I go unto him that sent me. What is said of His human nature is distinct from what is said of His divine nature. He is going to His Father in His human nature, He abides with His disciples in that form in which He is equal with the Father. When He says, to the end of the world, He expresses the infinite by the finite; for He who remains in this present world with His elect, protecting them, the same will continue with them after the end, rewarding them.

Because it accords with the time of grace that the Sacrament of communion and love should not merely signify communion and love, but also inflame unto the same; and because that which most inflames us to mutual love and most unites the members is the unity of the Head, from whom through the diffusive, unitive, and transformative power of love mutual love flows into us: hence it is that in this Sacrament of the Eucharist is contained the true body of Christ and immaculate flesh, as diffusing itself to us and uniting us to one another and transforming us into itself through the most ardent charity, by which he gave himself to us and offered himself for us and restored himself to us and remains with us even unto the end of the world.

"These things I have spoken to you while abiding with you." When would He not abide with them, who, about to ascend to heaven, promises, saying: "Behold, I am with you all days even to the consummation of the world"? But the incarnate Word both abides and departs: He departs in body, He abides in divinity. He declares therefore that He then abided with them, because He who was always present by invisible power was already departing from corporeal sight.

(Verse 20) Teaching them to observe all things whatsoever I have commanded you. The main order: He commanded the apostles to first teach all nations, then to immerse them in the sacrament of faith, and after faith and baptism, to command what should be observed. And lest we think that what has been commanded is light and few, he added: All things whatsoever I have commanded you. So that whoever believes, who has been baptized in the Trinity, may do all the things that are commanded.

And behold, I am with you always, until the end of the age. He who promises to be with his disciples until the end of the age, and shows them that they will always be victorious, and that he will never leave those who believe in him. But he who promises his presence until the end of the world, does not ignore the day when he knows he will be with the apostles.

" 'Teach them to observe all that I have commanded you.' " What a marvelous sequence this is. He commanded the apostles first to teach all nations and then to baptize them in the sacrament of faith and then, after faith and baptism, to teach them to observe all that he had commanded. Lest we think these commandments of little consequence or few in number, he added "all that I have commanded you," so that those who were to believe and be baptized in the Trinity would observe everything they had been taught.

Observe the order of these injunctions. He bids the Apostles first to teach all nations, then to wash them with the sacrament of faith, and after faith and baptism then to teach them what things they ought to observe; Teaching them to observe all things whatsoever I have commanded you.

He then who promises that He will be with His disciples to the end of the world, shows both that they shall live for ever, and that He will never depart from those that believe.

And with regard to our having Him really always with us, He saith, "Lo, I am with you alway, even unto the end of the world." From all which it is evident, that for no other object was this said, but that the rebuke of the disciples might not wither the faith of the woman, just then budding.

After that, because he had enjoined on them great things, to raise their courage, He says, "Lo! I am with you alway, even unto the end of the world." Seest thou His own proper power again? Seest thou how those other things also were spoken for condescension? And not with those men only did He promise to be, but also with all that believe after them. For plainly the apostles were not to remain here unto "the end of the world;" but he speaks to the believers as to one body. For tell me not, saith He, of the difficulty of the things: for "I am with you," who make all things easy. This He said to the prophets also in the Old Testament continually, as well to Jeremiah objecting his youth, as to Moses and Ezekiel shrinking from the office, "I am with you," this here also to these men. And mark, I pray thee, the excellence of these, for the others, when sent to one nation, often excused themselves, but these said nothing of the sort, though sent to the world. And He reminds them also of the consummation, that He may draw them on more, and that they may look not at the present dangers only, but also at the good things to come that are without end.

"For the irksome things, saith He, that ye will undergo are finished together with the present life, since at least even this world itself shall come to an end, but the good things which ye shall enjoy remain immortal, as I have often told you before." Thus having invigorated and roused their minds, by the remembrance of that day, He sent them forth. For that day to them that live in good works is to be desired, even as on the other hand to those in sin, it is terrible as to the condemned.

(Serm. 72. 3.) For by ascending into heaven He does not desert His adopted; but from above strengthens to endurance, those whom He invites upwards to glory. Of which glory may Christ make us partakers, Who is the King of glory, God blessed for ever, AMEN.

For as the body without the spirit is dead, so faith without works is dead also. (James 2:26.)

Hence we understand that to the end of the world shall not be wanting those who shall be worthy of the Divine indwelling.

Because it is not sufficient only to be baptized, but one must also labor to do good after his baptism, Christ then says, "Teaching them to observe all things whatsoever I have commanded you; not just two or three, but all My commandments." Let us tremble then, brethren, when we realize that if even one thing is lacking in us, we are not perfect servants of Christ, for we are required to keep all the commandments. See that the Lord's words contain those two essentials of Christianity: theology and active virtue. For by saying that it is necessary to baptize in the name of the Trinity, He handed down to us theology. And by saying that it is also necessary to teach the keeping of the commandments, He guides us in the way of active virtue. Since He is sending them out among the Gentiles to face death and danger, He gives them courage by saying, "Fear not, for I will be with you until the end of the age." See also how He mentioned the end so as to arouse in them disdain for these calamities. Do not be downcast, He says, for all things will have an end, both worldly sorrows and worldly joys. Do not be oppressed by sorrows for they will pass, and do not be deceived by good things, for they, too, will come to an end. His promise to be with them was not made only to the apostles, but to all His disciples. For of course the apostles would not live unto the end. He makes this promise even to us, and to those after us, not that He would be with us until the end, and then after the end He would depart from us - far from it! For it is rather from that moment on that He will be with us ever more clearly and distinctly. For the word "until," wherever it occurs in Scripture, does not exclude the things that come after. Giving thanks, therefore, to the Lord Who is with us here, and provides us with every good thing, and again will be with us more perfectly after the end, here let us end the explanation. For to Him is due all thanksgiving, glory, and honor unto the ages of ages. Amen.

Teaching them to observe all things whatsoever I have commanded you. But does it suffice for salvation to believe and to be baptized? No; rather, instruction in morals is also required; therefore he says teaching them to observe all things whatsoever I have commanded you. Ps. 118:4: thou hast commanded thy commandments to be kept most diligently. And he says whatsoever I have commanded, not 'what I have counseled.' Hence above, 10:27: what I say to you, I say to all. Then he sets forth the third point: and behold I am with you all days, even to the consummation of the world. Here he promises assistance; and it answers those who say: you command us to teach all men, but we are not sufficient. Do not fear, because I am with you. And note that just as the commandment is set forth as passing to all, so also the assistance; because he promises it to the apostles and to others carrying out a similar task. Hence he himself, praying to the Father, says: and not for them only do I pray, namely the disciples, but for them also who through their word shall believe in me. Hence he promises to all in common; John 14:12: he that believeth in me, the works that I do, he also shall do, and greater than these shall he do. Likewise, for all time; hence he says all days, even to the consummation of the world. He does not say this as though after that he would not be with us, except until the consummation of the world, but because then we will be in consummation in glory; Apoc. 21:3: behold the tabernacle of God with men, and he will dwell with them. And they shall be his people, and God himself with them shall be their God. Hence also in Isa. 7:14 it is said that his name shall be called Emmanuel, which is interpreted 'God with us,' even to the consummation of the world; as if to say: the generation of the faithful is stronger than the world. For the world will not perish until all things are accomplished, i.e., until the Church of the faithful is consummated and the number of the elect is completed by God, unto life everlasting, to whom is honor and power through infinite ages of ages. Amen.

But Jesus asked him, saying: What is your name? And he said: Legion, because many demons have entered into him. He does not inquire the name as if ignorant, but so that the confessed fury endured in front of witnesses, the power of the healer might more gratiously shine forth. But also priests of our time, who know to cast out demons through the grace of exorcism, are accustomed to say that those suffering cannot otherwise be cured unless they can confess everything that they have endured from unclean spirits in sight, hearing, taste, touch, and in any other sense of body or mind, waking or sleeping. And especially when, appearing either to men in the form of women or to women in the form of men, the demons, whom the Gauls call Dusii, falsely pretend by monstrous miracle to seek and accomplish intercourse with the human body. They command the name of the demon by which he has said he is known, and the bonds of their mutual pact of love by which they have sworn, to be exposed in confession. This matter, very much like a lie, is so true and well known by the testimony of many, that a certain priest, my neighbor, related to me that he began to cure a certain nun afflicted by a demon, but as long as the matter was hidden, he could achieve nothing with her. However, once she confessed which phantom tormented her, he soon drove it out with prayers and other necessary purification methods, and healed the woman's body, afflicted with sores contracted by the demon's touch, with blessed salve as a medical remedy. But while one of the sores, deeply embedded in the side, could not close without continuously opening, he received advice from the very same woman he sought to heal on how she could be healed. "If," she said, "you sprinkle consecrated oil for the sick on the same wound and anoint me thus, I will immediately be restored to health. For I once saw in spirit, in a certain distant city I have never seen with bodily eyes, a certain girl suffering from a similar distress, being healed in this manner by a priest." He did as she suggested, and immediately the sore accepted the remedy it had previously resisted. I have cared to explain these things against the frauds of demons briefly, so that you may understand why the Lord did not ask for the name of the spirit He was going to expel in vain. But that many demons are remembered to have entered the man signifies that the people of the nations are enslaved not to one, but to innumerable and diverse idolatries. To which it is written, that the heart and soul of the multitude of believers were one (Acts IV). Hence it is well that the unity of tongues was scattered in Babylon, and the variety of tongues was united in Jerusalem; that confusion is interpreted as vision of peace: because evidently, among many tongues and nations, the chosen ones are confirmed in one faith and piety by peace, while the reproved are confused by even more sects than tongues, being dissociated.

He enquires not his name as ignorant of it, but that when the demoniac had confessed the plague which he endured, the power of the Healer might shine forth more welcome to him. But the priests also of our time, who through the grace of exorcism are able to cast out devils, are wont to say that the sufferers can no otherwise be cured than by openly telling in confession every thing which either waking or sleeping they have endured from the unclean spirits, and above all when they imagine that the devils seek and obtain the possession of the human body. So also here the confession is added, And he said, Legion, because many devils were entered into him.

Fourth, as regards the company of multitude in the demon responding to the Lord's interrogation, it is added: And Jesus asked him, saying: What is your name? For it belongs to him to interrogate, to whom it also belongs to judge: Wisdom 6: "The Most High will examine your works and will search out your thoughts"; and in chapter 11: "These, questioning them as a stern king, you condemned"; because, according to that of Wisdom 1, "there will be an interrogation into the thoughts of the ungodly." He was asking about the name, not because he was ignorant, according to what the disciples say to him in John 16: "Now we know that you know all things, and you do not need anyone to question you," and much less that you should question others.

But he was asking so that from the demon's response the confutation of the multitude would become apparent; whence it is also added: And he said: Legion. "A legion contains six thousand six hundred and sixty-six"; and therefore he does not respond with the name of a single person, but of a multitude: which the Evangelist explains, adding: Because many demons had entered into him, so that he could say to the Lord: "Lord, how they are multiplied who trouble me"? And again: "They are multiplied beyond the hairs of my head who hate me without cause." Already what is said of Antiochus in 1 Maccabees 1 had been verified in this man: "Antiochus went up to Jerusalem with a great multitude. And he entered into the sanctuary with pride."

And thus from the four premises stated above, the violence of the besieging devil is made apparent.

Christ asked him and commanded him to tell what his name was. He said, "Legion," because many devils had entered him. Did Christ ask this because he did not know it, and like one of us, wished to learn something that had escaped him? Is it not perfectly absurd for us to say or imagine any thing like this? Being God, he knows all things and searches the hearts and inner parts. He asked for the plan of salvation's sake, that we might learn that a great crowd of devils shared the one soul of the man, giving birth a wretched and impure madness in him. He was their work. They certainly are wise to do evil, as the Scripture says, but they have no knowledge to do good.

(Hom. 14. in Cantic.) Certain evil spirits imitating the heavenly hosts and the legions of Angels say that they are legions. As also their prince says that he will exalt his throne above the stars that he may be like to the Most High. (Isaiah 14:13.)

Shall it come from the examples, or from the prophecies, of the Creator? You suppose that He is predicted as a military and armed warrior, instead of one who in a figurative and allegorical sense was to wage a spiritual warfare against spiritual enemies, in spiritual campaigns, and with spiritual weapons: come now, when in one man alone you discover a multitude of demons calling itself Legion, of course comprised of spirits, you should learn that Christ also must be understood to be an exterminator of spiritual foes, who wields spiritual arms and fights in spiritual strife; and that it was none other than He, who now had to contend with even a legion of demons.

Moreover, he dismissed him in peace; whence he adds: Saying: Return to your house, that you may rest there, whence the demons had expelled you. Ecclesiasticus 32: "Hasten first to your house, and there withdraw, and there play, and pursue your intentions." Seneca: "It is a sign of a well-ordered mind to be able to stand firm in one place and to dwell with oneself."

And note that the Lord dismisses some on account of weakness, as this man, toward whom he showed condescension. Some he admits on account of faithfulness, as him of whom below in chapter 9: "He said to another: Follow me. But he said: Lord, permit me first to go and bury" etc. Some he draws on account of suitability, below in chapter 9: "And another said: I will follow you, Lord, but permit me first to take leave" etc. Some he repels on account of cupidity, as him of whom in Matthew 8: "Master, I will follow you."

The Lord responds: "Foxes have dens," etc. — The Lord, however, did not admit this man to the discipleship of perfection, either because the fear of human danger moved him, or the love of gain; or to show, as was touched upon above, that service is not to be accepted on account of spiritual benefit: whence Matthew 10: "Freely you have received, freely give." And an example of this appears in Elisha, 4 Kings 5. A preacher can, however, accept a stipend, as is said in 1 Corinthians 9; but he ought not to preach on account of that, but on account of the salvation of the people.

And note here that the Lord, according to what the Gospel narrative relates, sometimes commanded those who were healed to tell no one, as is evident in the healing of the leper in Matthew 8: "See that you tell no one"; and in the raising of the girl, below in the same chapter: "He commanded them to tell no one what had been done." Here, however, he commands the one healed to make it known, for this purpose: that the Lord might show that saving truth is not to be kept silent, and that one's own glory is not to be sought. Therefore he sometimes commands that it be told, and sometimes commands that it be kept silent, so that in the first he gives instruction that truth be preached, and in the second, that one's own glory not be sought.

In this it also appears that the work of preaching belongs not only to apostolic men, but also to any good persons who have been taught by Christ. Whence also Christ, when the disciples were forbidding a certain man who was casting out demons in the name of Christ but was not following Christ, said: "Do not forbid him," as is said below in chapter 9. For a good man ought to say what Moses said in Numbers 11: "Would that all might prophesy, and that the Lord would give them the Holy Spirit!" according to that passage in Philippians 1: "Whether through truth or through occasion, let Christ be proclaimed, and in this I rejoice, yea, and I will rejoice."

Third, as regards the commission of office, it is said: And tell how great things God has done for you: in which he sends him to preach and to make known the divine benefit; Psalm: "I will declare your name to my brethren," etc.; and Tobit 12: "It is good to hide the secret of a king, but it is honorable to reveal and confess the works of God." And God commands this to be done: Psalm: "How great things he commanded our fathers, to make them known to their children." And this is the office enjoined upon preachers.

Fourth, as to the publication of the benefit, it is added: And he went through the whole city, declaring what had been commanded: Jonah 3: "Arise and go to Nineveh, the great city, and preach in it the preaching." But Jonah was preaching peril, whereas this man was publishing and preaching a benefit. — On account of which he adds: How great things Jesus had done for him, so that he might truly say that word of the Psalm: "Come, hear, all of you, and I will declare how great things he has done for my soul." To this the Angel invited in Tobit 12: "Bless God and declare all his wonderful works." He says this, however, not because it is in our power to declare all his works and benefits, since it is said in Sirach 18: "Who is sufficient to declare his works?" but because this ought to be in our desire and will, according to that word of the Psalm: "I will confess to you, O Lord, with my whole heart: I will declare all your wonderful works"; not because the tongue suffices to express them, but because the gratitude of the heart desires to render and proclaim praises for all things.

He does not however turn aside from the law of truth, for whatever the Son doth the Father doth. But why does He, who every where charged those who were delivered to tell no one, say to this man who was delivered from the legion, show how great things God hath done for thee? Because in truth that whole country knew not God, and was in bondage to the worship of devils. Or more truly, now that He refers the miracle to His Father, He says, show how great, &c. but when He speaks of Himself He charges to tell no one. But he who was healed of the evil spirits knew Jesus to be God, and therefore published what great things God had done for him. For it follows, And he went through the whole city, &c.

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.