OT § 117

He [the one who is fasting] will wash his face, that is, cleanse his heart, with which he will see God, no veil being interposed on account of the infirmity contracted from squalor; but being firm and steadfast, inasmuch as he is pure and guileless.… From the squalor, therefore, by which the eye of God is offended, our face is to be washed.

So present yourself to such a head as a body worthy of him, to such a bridegroom as a worthy bride.… This is the bride of Christ, without stain or wrinkle. Do you wish to have no stain? Do what is written.… Do you wish to have no wrinkle? Stretch yourself on the cross. You see, you do not only need to be washed but also to be stretched, in order to be without stain or wrinkle; because by the washing sins are removed, while by the stretching a desire is created for the future life, which is what Christ was crucified for.

Now they ask wrongly who persevere in sins and ill-advisedly entreat the Lord to forgive them the sins they do not at all forgive [others]. He condemns such as these through [the mouth of] Isaiah.… Still, having regard for such as these, Isaiah shows in what way they can obtain what they plead for when he goes on.

The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, "As I live, says the Lord, I desire not the death of the sinner, but rather his repentance;" [Ezekiel 33:11] adding, moreover, this gracious declaration, "Repent, O house of Israel, of your iniquity." [Ezekiel 18:30] Say to the children of my people, Though your sins reach from earth to heaven, and though they be redder than scarlet, and blacker than sack-cloth, yet if you turn to me with your whole heart, and say, Father! I will listen to you, as to a holy people. [2 Chronicles 7:14] And in another place He speaks thus: "Wash you and become clean; put away the wickedness of your souls from before my eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if you be willing and obey me, you shall eat the good of the land; but if you refuse, and will not hearken unto me, the sword shall devour you, for the mouth of the Lord has spoken these things." [Isaiah 1:16-20] Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].

For he neglects being clean after washing, whosoever after tears keeps not innocency of life. And they therefore are washed, but are in no wise clean, who cease not to bewail the things they have committed, but commit again things to be bewailed. Hence it is said through Isaiah, Wash you, be ye clean.

Beloved, see how the prophet predicted the washing of baptism. For the person who comes to the washing of regeneration with faith, renounces the devil, joins himself to Christ, denies the enemy, confesses that Christ is God, puts off the bondage and puts on the adoption is the one who emerges from the baptism "as bright as the sun," shining with beams of righteousness and, most importantly, returns a child of God and a joint heir with Christ.

(Verse 16.) Wash yourselves, be clean. For the previous sacrifices, and burnt offerings, and the fat of the rich, and the blood of bulls and goats: and for the incense and new moons, sabbaths, feast days and fasts, calends and other solemnities, the religion of the Gospel is pleasing to me: that you may be baptized in my blood through the washing of regeneration, which alone can forgive sins. For unless one is born again of water and the Spirit, they will not enter the kingdom of heaven (John 3:5) . The Lord himself, ascending to the Father, said: Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19).

Remove the evil of your thoughts from my sight. As John the Baptist said: 'Brood of vipers, who warned you to flee from the coming wrath? Produce fruit worthy of repentance.' (Matt. III, 7; Luke III, 7) So, whoever has received Christ's baptism, let them remove evil from their heart and cease to do evil, and afterwards learn to do good, according to what is commanded elsewhere: 'Turn away from evil and do good.' (Ps. XXXVI, 27)

Learn to do good. Therefore virtue must be learned, and the good of nature alone is not sufficient for justice, unless someone is educated in appropriate disciplines (I Pet. II, 11). Jesus also son of Sirach speaks as follows: You have desired wisdom, keep the commandments, and the Lord will give it to you. And in the following, the same Isaiah mentions: Everyone who has not learned justice on earth will not do truth (Ch. XXVI, 10, sec. LXX). Therefore, justice must be learned, and the thresholds of wise teachers must be worn away.

Let us become clean to the utmost of our power. Let us wipe away our sins. And how to wipe them away, the prophet teaches, saying, "Wash you, make you clean, put away your wickedness from your souls, before Mine eyes." What is "before Mine eyes"? Because some seem to be free from wickedness, but only to men, while to God they are manifest as being "whited sepulchers." Therefore He says, so put them away as I see.… "Come now, and let us reason together, saith the Lord: and though your sins be as scarlet, I will make you white as snow, and if they be as crimson, I will make you white as wool." Thou seest that we must first cleanse ourselves, and then God cleanses us. For having said first, "Wash you, make you clean," He then added "I will make you white."… Great then is the power of repentance, at least if it makes us as snow, and whitens us as wool, even if sin have first got possession and dyed our souls.

For the Prophet also saith, "Wash you, make you clean, put away the wickedness from your souls"; so that such a one is washed and is clean. Since then these men had cast away all wickedness from their souls, and had companied with Him with a pure mind, therefore He saith according to the word of the Prophet, "he that is washed is clean already." For in that place also It meaneth not the "washing" of water, practiced by the Jews; but the cleansing of the conscience. Be we then also clean; learn we to do well.

Let us accept the medicine that obliterates our failures. Repentance is not what is spoken in words but what is confirmed by deeds, the repentance that obliterates the filth of impiety from the heart.… Why "before my eyes"? Because the eyes of people see differently, and the eye of God sees differently.… "Do not adulterate repentance with pretense," he says, "but, before my eyes, which examine what is secret, reveal the fruits of repentance."

52. Wash yourselves. Here he sets out salutary counsel. And concerning this, he does three things:

first, he gives the efficacious remedy;

second, the effect of the remedy, where it says, come, and accuse me (Isa 1:18);

third, the punishment for contempt, where it says, but if you will not (Isa 1:20).

The remedy consists in two things:

in fleeing evil

and following good, where it says, learn to do well (Isa 1:17).

Evil is fled in two ways:

through the purgation of past evil; and as to this, he says, wash yourselves: wash your heart from wickedness, O Jerusalem, that you mayst be saved: how long shall hurtful thoughts abide in you? (Jer 4:14).

Second, through precaution against future evil, and this comes about in three ways:

that one not think evils in one's heart: be clean: he that loves cleanness of heart, for the grace of his lips shall have the king for his friend (Prov 22:11);

that one not fulfill such imagined deeds: take away the evil, namely, the evil deed: woe to you that devise that which is unprofitable, and work evil in your beds: in the morning light they execute it (Mic 2:1);

that one not finish evils already begun: cease to do perversely: keep your foot from being bare, and your throat from thirst (Jer 2:25); as a swift runner pursuing his course (Jer 2:23).

Let us labor earnestly then to become clean; He has enjoined nothing burdensome. "Judge the fatherless, and do justice for the widow." Thou seest everywhere how great account God makes of mercy, and of standing forward in behalf of those that are wronged. These good deeds let us pursue after, and we shall be able also, by the grace of God, to attain to the blessings to come.

If you must visit someone, prefer to pay honor to orphans, widows and those in want rather than those who enjoy reputation and fame.

And if thou hast pity on the widow, thy sins are washed away. For, "Judge," saith He, "the orphan, and plead for the widow, and come and let us reason together, saith the Lord. And if your sins be as scarlet, I will make them white as snow; and if they be as crimson, I will make them white as wool." For not even a single scar of the wounds doth He suffer to appear.

God offers a brief summary through the prophet Isaiah of the honor that widows enjoy in the sight of God.… The Father defends these two types of people [widows and orphans] through divine mercy in proportion to their being destitute of human aid. Look how the widow's benefactor is put on a level with the widow herself, whose champion shall "reason with the Lord."

53. Learn to do well. Here he gives the remedy as to the following of good.

And first, that they learn it;

second, that they fulfill it in deed, where it says, relieve the oppressed.

For someone does good in ordering himself, and as to this he says, learn to do well: be you instructed, O Jerusalem, lest my soul depart from you, lest I make you desolate, a land uninhabited (Jer 6:8); in regard to one's neighbor, and he says, seek judgment: the cause which I knew not, I searched out most diligently (Job 29:16); stand on the ways, and see, and ask for the old paths (Jer 6:16).

54. Relieve the oppressed. Here he places the fulfillment of the work in assisting the needy. However, one can be made needy either by violence, and as to this he says, relieve the oppressed: deliver them that are led to death: and those that are drawn to death, forbear not to deliver (Prov 24:11); or the ignorance of youth: judge for the fatherless: in judging be to the fatherless as a father (Sir 4:10); or the weakness of one's sex: defend the widow: the ear that heard me blessed me, and the eye that saw me gave witness to me (Job 29:11).

[One] who is baptized is seen to be purified both according to the law and according to the gospel. According to the law, because Moses sprinkled the blood of the lamb with a bunch of hyssop; according to the gospel, because Christ's garments were white as snow, when in the gospel he manifested the glory of his resurrection, [one] then whose guilt is remitted is made whiter than snow.

What shall I say of human judgments, since in the judgments of God the Jews are set forth as having offended the Lord in nothing more than violating what was due to widows and the rights of minors? This is proclaimed by the voices of the prophets as the cause that brought upon the Jews the penalty of rejection. This is mentioned as the only cause that will mitigate the wrath of God against their sin, if they honor the widow and execute true judgment for minors. Here also the likeness of the church is foreshadowed. You see, then, holy widows, that that office which is honored by the assistance of divine grace must not be degraded by impure desire.

What is surprising about white garments symbolizing the church?

Humankind has need of God's grace not only to be made just when they are wicked, when they are changed, that is, from wicked to just, and when they are given good in return for evil, but grace must accompany them, and they must lean on it in order not to fall. This is why it is written of the church in the Song of Songs: "Who is this that comes up clad in white, leaning upon her kinsman?" For she who could not do this of herself has been made white. And who has made her white but him who says by the prophet, "If your sins be as scarlet, they shall be made white as snow"? She was not gaining any good merit then at the time she was made white. But now that she has been made white, she walks aright, provided only that she continues to lean upon him who made her white. Accordingly, Jesus himself, upon whom the church leans, now that she has been made white, said to his disciples, "Without me you can do nothing."

The great physician of souls is ready to cure your suffering; he is the ready liberator, not of you alone, but of all those enslaved by sin.

The Father will be seated, having "his garment white as snow, and the hair of his head like the pure wool." This is spoken anthropomorphically. And the spiritual sense? That he is the King of such as are not defiled with sins. For God says, "Your sins shall be as white as snow, and shall be as wool." Wool is the emblem of forgiveness of sins, as also of innocence.

Virtue is not the absence of vices or the avoidance of moral dangers; virtue is a vivid and separate thing, like pain or a particular smell. Mercy does not mean not being cruel or sparing people revenge or punishment; it means a plain and positive thing like the sun, which one has either seen or not seen. Chastity does not mean abstention from sexual wrong; it means something flaming, like Joan of Arc. In a word, God paints in many colours; but He never paints so gorgeously, I had almost said so gaudily, as when He paints in white.

Whatever may be the meaning of the contradiction, it is the fact that the only kind of charity which any weak spirit wants, or which any generous spirit feels, is the charity which forgives the sins that are like scarlet.

Now, the profligate is he who wishes to spread this crimson of conscious joy over everything; to have excitement at every moment; to paint everything red. He bursts a thousand barrels of wine to incarnadine the streets; and sometimes (in his last madness) he will butcher beasts and men to dip his gigantic brushes in their blood. For it marks the sacredness of red in nature, that it is secret even when it is ubiquitous, like blood in the human body, which is omnipresent, yet invisible. As long as blood lives it is hidden; it is only dead blood that we see. But the earlier parts of the rake's progress are very natural and amusing. Painting the town red is a delightful thing until it is done. It would be splendid to see the cross of St. Paul's as red as the cross of St. George, and the gallons of red paint running down the dome or dripping from the Nelson Column. But when it is done, when you have painted the town red, an extraordinary thing happens. You cannot see any red at all.

I can see, as in a sort of vision, the successful artist standing in the midst of that frightful city, hung on all sides with the scarlet of his shame. And then, when everything is red, he will long for a red rose in a green hedge and long in vain; he will dream of a red leaf and be unable even to imagine it. He has desecrated the divine colour, and he can no longer see it, though it is all around. I see him, a single black figure against the red-hot hell that he has kindled, where spires and turrets stand up like immobile flames: he is stiffened in a sort of agony of prayer. Then the mercy of Heaven is loosened, and I see one or two flakes of snow very slowly begin to fall.

(Verse 18) Seek justice, come to the aid of the oppressed, judge the orphan, defend the widow; and come, argue with me," says the Lord. The sacrificial laws of the Jews are replaced by the commands of the Gospel, and therefore provision is made for orphans and widows, so that the spouses and children can proceed to war without concern for their protection. But when you do these things, argue with me if I do not give the rewards that I have promised. However, when he says, "Seek justice," he shows that not everyone judges correctly, but only those who are prudent. Finally, Solomon, in a vision through a dream, asked this of the Lord: that having received wisdom, he would justly judge the people.

If your sins are scarlet, they shall be made white as snow; and if they are red like crimson, they shall be white as wool. The primary order is this: for it is not enough to say 'be washed', unless it is joined with 'be made clean': so that after the washing of the heart they may have the purity of life. Blessed are the pure in heart, for they shall see God (Matthew 5:8). And when they have the purity of heart, they must remove evil from their minds, not in the sight of men, but in the sight of God, who can conceal nothing. And that joins: Rest from acting perversely, that Evangelical saying sounds: Behold, you have been made whole: now do not sin, lest something worse happen to you (John 5, 14). Therefore, departing from vices, let him learn what is good, seek judgment, assist the oppressed, support the orphan and the widow: and if he does this, then the sins, which were previously as scarlet, will be forgiven: and the works of blood and flesh will be changed by the garment of the Lord, which is made from the fleece of the Lamb, whom they follow in the Apocalypse (Chapter 5), those who shine with the whiteness of virginity.

Shouldest thou then have gone all lengths in wickedness, yet say unto thyself, God is loving unto men and he desires our salvation: for "though your sins be as scarlet, I will whiten you as snow," saith He; and unto the contrary habit I will change you. Let us not therefore give up in despair; for to fall is not so grievous, as to lie where we have fallen; nor to be wounded so dreadful, as after wounds to refuse healing. "For who shall boast that he has his heart chaste? or who shall say confidently that he is pure from sin?" These things I say not to make you more negligent, but to prevent your despairing.

Why adornest thou thy body, while thy soul is neglected, possessed by uncleanness? Why bestowest thou not so much thought on thy soul, as thy body? Thou oughtest to bestow greater; but anyhow, beloved, we ought to bestow equal care upon it. For tell me, if any one asked thee which thou wouldest choose, that thy body should be fresh and of good habit and surpassing in beauty, and wear mean raiment, or having the body deformed and full of diseases, to wear gold and finery; wouldest thou not much prefer to have beauty depending on the nature of thy person, than on the raiment with which thou art clothed? And wilt thou choose this in the case of thy body, but the contrary in the case of thy soul; and, when thou hast that ugly and unsightly and black, dost thou think to gain anything from golden ornaments? What madness is this! Shift this adorning within, put these necklaces about thy soul. The things that are put about thy body help neither to its health nor to its beauty, for it will not make black white, nor what is ugly either beautiful or good looking. But if thou put them about thy soul, thou shalt soon make it white instead of black, instead of ugly and unsightly, thou shalt make it beautiful and well-favored. The words are not mine, but those of the Lord Himself, who saith, "Though thy sins be as scarlet, I will make them white as snow"; and, "Give alms—and all things shall be clean unto you."

Such therefore being the promises made by God to them that turn to him, don't delay … but draw near to Christ, our loving God, and be enlightened, and your face shall not be ashamed. For as soon as you go down into the bath of holy baptism, all the defilement of the old nature and all the burden of your many sins are buried in the water and pass into nothingness. And you come up from there a new person, pure from all pollution, with no spot or wrinkle of sin upon you.

As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, "Except ye be born again, ye shall not enter into the kingdom of heaven." Now, that it is impossible for those who have once been born to enter into their mothers' wombs, is manifest to all. And how those who have sinned and repent shall escape their sins, is declared by Esaias the prophet, as I wrote above; he thus speaks: "Wash you, make you clean; put away the evil of your doings from your souls; learn to do well; judge the fatherless, and plead for the widow: and come and let us reason together, saith the Lord. And though your sins be as scarlet, I will make them white like wool; and though they be as crimson, I will make them white as snow. But if ye refuse and rebel, the sword shall devour you: for the mouth of the Lord hath spoken it."

In the scarlet color he indicates the blood of the prophets; in the crimson, that of the Lord, as the brighter.

55. And then come. Here he promises the effect, and concerning this he sets out three things.

First, the obligation of the one who promises, where he says, come, and accuse me, as if to say: if you do what I say, and what I promise does not follow, I oblige myself that you should accuse me. Job mourned this: there is none that may be able to reprove both, and to put his hand between both (9:33).

Second, the ending of evils: if your sins be as scarlet, they shall be made as white as snow; and he promises especially cleansing from sins. Because when the cause has ceased, the effect ceases, he touches on two kinds of sin:

that which is from burning love, which he indicates by scarlet because of its intense redness, against which he places the whiteness of cold snow: if I be washed, as it were, with snow waters, and my hands shall shine ever clean (Job 9:30–31);

and that which is from deadening fear, which is indicated by crimson, whose color approaches whiteness, against which he places wool: in the multitude of diverse riches, in wool of the best color (Ezek 27:18); his garment was like white snow, and the hair of his head like clean wool (Dan 7:9).

Scripture promised these good things to the faithful when it said, "You shall eat the good things of the land." That we may obtain the good things, let us be like that good, the good that is without iniquity and without deceit and without severity but is with grace and holiness and purity and benevolence and love and justice. Thus goodness, like a prolific mother, embraces all the virtues.

There is also the Pelagians' second wickedness, for they so attribute free will to their human powers that they believe that they can devise or enact some good of their own accord without God's grace.… You interpret these and similar passages most perversely, believing that people take the first step of their good intentions of their own accord and subsequently obtain the help of the Godhead, so that (to express the matter sacrilegiously) we are the cause of his kindness and he is not the cause of his own.

(Verse 19, 26.) If you are willing and obedient, you will eat the good of the land; but if you refuse and rebel, you shall be devoured by the sword; for the mouth of the Lord has spoken. Free will is preserved, so that on either side, not by the prejudice of God, but by the merits of each individual, there may be either punishment or reward. By the good of the land, I believe those things are meant that we read of in the psalm: I believe that I shall see the goodness of the Lord in the land of the living (Psalm 27:13); and: Blessed are the meek, for they shall inherit the earth (Matthew 5:3). Certainly, because he spoke to the Jews, who were not yet able to understand spiritual things, he promises them the goods of the present age, so that they may at least be enticed by the present things and do what is commanded. And because they did not want to listen, but on the contrary provoked the Holy One of Israel to anger, therefore the sword devoured them, that is, the Roman army destroyed them. And he says that all these things will happen because the mouth of the Lord has spoken. His judgment, with the sins of men remaining, cannot be changed.

Who understands clearly how the sum of salvation is attributed to our will?…What does this all mean except that in each of these cases both the grace of God and our freedom of will are affirmed, since even by his own activity a person can occasionally be brought to a desire for virtue, but he always needs to be helped by the Lord.

"If ye be willing and obedient," He saith, "ye shall eat the good of the land." Seest thou that there needs the will only? will—not the common wishing of the multitude—but earnest will. For I know that all are wishing to fly up to heaven even now; but it is necessary to show forth the wish by works. The merchant too wishes to get rich; but he doth not allow his wish to stop with the thought of it; no, he fits out a ship, and gets together sailors, and engages a pilot, and furnishes the vessel with all other stores, and borrows money, and crosses the sea, and goes away into a strange land, and endures many dangers, and all the rest which they know who sail the sea. So too must we show our will; for we also sail a voyage, not from land to land, but from earth to heaven.

"If ye be willing, and will hearken unto me, ye shall eat the good of the land; but if ye be not willing, the sword shall devour you." But perhaps one will say, "I am willing; (and no one is so void of understanding as not to be willing;) but to will is not sufficient for me." Nay, but it is sufficient, if thou be duly willing, and do the deeds of one that is willing. But as it is, thou art not greatly willing.… For he that wills a thing as he ought, puts also his hand unto the means which lead to the object of his desire. Thus, when hunger compels thee to take nourishment, thou waitest not for the viands to come unto thee of their own accord, but omittest nothing to gather victuals together. So in thirst, and cold and all other such things, thou art industrious and duly prepared to take care of the body. Now do this in respect of God's kingdom also, and surely thou shalt obtain it.

This passage means the blessings that await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things "which neither eye has seen nor ear heard, and which have not entered into the heart of man."

Third, the restoration of good things is set out: if you be willing, and will hearken to me, you shall eat the good things of the land. I believe to see the good things of the Lord in the land of the living (Ps 26[27]:13); you shall eat, below: behold my servants shall eat, and you shall be hungry (Isa 65:13).

He who forgives sins is proclaimed to be just and merciful; we know with the greatest of ease that the forgiveness of sins is granted only to the converted, and the punishment of eternal damnation is inflicted only on those who remain in sin.…In Isaiah is found a similar declaration from the divine Word against the recalcitrant who scorn the divine clemency. In this declaration it is made known that one obeys the divine commands not without reason and that one does not remain in evil without punishment.… Who, I ask, is so hard and altogether inert that, in these words of the highest admonition, if he is not called to conversion out of the pleasure of what is promised, he is not at least compelled by the fear of punishment? Salvation will not accept the one who scorns the divine words, but the sword will devour him.

Moreover, we know that even holy people have been given over bodily to Satan or to great sufferings on account of some slight sins. For the divine clemency does not permit the least blemish or stain to be found in them on the day of judgment. According to the words of the prophet, which are in fact God's, he purges away all the dross of their uncleanness in the present so that he may bring them to eternity like fire-tried gold or silver, in need of no penal cleansing.

And that expression, "The sword shall devour you," does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, "The sword shall devour you: for the mouth of the Lord hath spoken it." And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour.

56. But if you will not. He sets out the punishment for contempt.

And first, he sets out the contempt, saying: but if you will not: as I purposed to afflict you, when your fathers had provoked me to wrath (Zech 8:14).

Second, he threatens the sword of vengeance: the sword shall devour you: I will draw out a sword after them. And I will accomplish my fury, and will cause my indignation to rest upon them (Ezek 5:12–13).

Third, he shows that the judgment is immutable: because the mouth of the Lord has spoken it: God is not a man, that he should lie, nor is the son of man, that he should be changed (Num 23:19).